•      ■  OF      TIIK 

Theological  Seminary 

PRINCETON,   N.  J. 


Shelf. 


Division 

Section 

Wo 


A     DONATION 


Tifftibci) 


/-^PS 


//  hil^^i 


,fi'i^fi^c(fid 


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A 

VIEW  OF  RELIGIONS, 

IN   TWO  PARTS. 

Part  I.  Containing  an  alphabetical  cbMPENDit/^ 
OF  THE  Various 

RELIGIOUS    DENOMINATIONS, 

which    have    appeared    in    the   world,    from    the 

BEGINNING    OF    THE    C  H  R  ISTI A  M    JfcR  a    TO 
THE     PRESENT    DAY. 

Part  IT.    Containing  a  brief  account  op 
The  DIFFERENT   S  C  H  E  M  E  S  OF  R  E  L  I  G 1  Q  N 

NOW  EMBRACED  AMONG  MANKIND. 

The  whole  collected 
From  the  beft  Authors,   Ancient  and  Modem. 

By    HANNAH    ADAMS. 


Thf  Second  Edition,  with  large  Addi 


TIONS. 


Pro-ui  all  things,  held  faft  that  ^hith  is  good,      Apofile  Pa  u  l. 


BOSTON; 
VRi«i^«  B^  JOHN   WEST  FOLSOM. 


To   JOHN  ADAMS^ 

VICE-PRESIDENT 


OF    THE 


UNITED   STATES   of  AMERICA 


Encouraged  by  your  wdi  tmvn 

cond^fcenfion  and  goodnefs,  I  uke  t lie  liberty  to  prefix, 
your  Katmtothh  vork,  a  v.anis  e>q,re five  of  every 
patriotic  virtue,  vhich  excites  the  veneration  and 
gratitude  of  y^ur  fellow  ciiizm,  the  admiration  and 
ejlecm  of  foreign  nations. 


TFhile  your  diningmfbed  abilities,  the  crnameni 
end  delight  cf  your  country,  have  raifed  you  to  the 
firftrank  of  literary  eminence;  let  me  humbly  hope 
my  feeble  attempt  to  reprefent  vith  impartiality  the 
femiments  of  the  various  denomination  of  chriftians, 
will  meet  vith  your  candor  and  indulgence. 

Though  born  in  humble  obfcurity,  a  ftranger  to 
pohte  forms  of  add^ef),  I  am  capable  of  the  highcfi 


ejttcm 


DEDICATION. 

efteern  for  thofe  illuftrious  charaBerSy  to  whrnt  under 
heaven^  we  are  indebted  for  our  civil  and  religious 
priviledges. 

That  you  may  long  enjoy  the  felicity  of  feeing  your 
generous  exertions  for  your  country  crowned  with  in^ 
creafiyig  fuccefsy  and  the  fentirnents  of  liberty^  which 
you  have  cultivated  in  America^  extending  their  he-- 
nign  influence  through  the  worlds  is  the  ardent  wifo  of^ 

S    I    R, 

Your  moil  obedietit 

Humble  fervant^ 


HANNAH  ADAMS. 


To  THE  READER. 


I 


T  will  be  eafily  perceived,  that  the  compiler  of  the 
following  work  has,  with  great  labor  and  pains,  ranfacked 
the  treafures  of  ecclefiaftical  hiftory,  ancient  and  modern, 
to  bring  into  view  what  is  here  prefented  to  the  public. 

She  claims  no  other  merit  than  that  of  having  honeftly 
and  impartially  collefled  the  fenfe  of  the  different  fefls,  as 
it  is  given  by  the  authors  to  whom  fhe  refers  :  nor  was  it  a 
vain  ambition  of  appearing  as  an  author,  that  put  her  upon 
Writing  ;  her  own  fatisfaftion  and  amufement  being  the 
only  obje£l.  Having  yielded  however  to  its  publication,  at 
the  defire  of  feveral  judicious  friends,  (he  has  alfo  done  vio- 
lence to  her  own  inclination,  by  prefixing  her  name. 

The  world  has  been  abfurdly  accuftomed  to  entertain  but 
a  moderate  opinion  of  female  abilities,  and  to  afcribe  their 
pretended  produftions  to  the  craft  and  policy  of  defigning 
men  ;  either  to  excite  admiration  or  fcrecn  their  weaknefs 
from  cenfure  :  whereas  unbiafled  reafon  mufl:  allow,  if  an 
invidious  comparifon  between  the  fexes  is  in  any  refpe(5l 
juftifiable,  it  cannot  be  grounded  upon  a  defeifl  of  natural 
ability,  but  upon  the  different,  and  perhaps  faulty  mode  of 
female  education  ;  for  under  fimilar  culture,  and  with  equal 
advantages,  it  is  far  from  being  certain  that  the  female 
mind  would  not  admit  a  meafure  of  improvement,  that 
would  at  lead  equal,  and  perhaps  in  many  inflances  eclipfe, 
the  bonded  glory  of  the  other  fex. 

There 


To    THE    READER, 

There  have  heen  female  writers,  and  biftorians,  ^vh6 

have  been  defervedly  honored  in  the  literary  world.' ~ 

The  celebrated  Mrs.  Maccauley  Graham,  who  has  lately 
honored  our  country  with  her  prefence,  is  a  living  example. 

The  writer  of  this  compendium  having  been  from  her 
youth  fond  of  books,  has  made  herfelf  acquainted  with  the 
Greek  and  Latin  tongues,  which  may  fufficiently  account 
for  fo  frequent  a  ufe  of  terms  in  thofe  languages. 

However  the  volume  may  be  received  by  thofe  who  are 
verfed  in  the  hiftoric  page,  it  may  at  leafl  be  ufeful  and  en- 
tertaining to  thofe  who  have  neither  leifure  nor  opportunity 
to  perufe  the  numerous  volumes  from  which  the  whole  is 
collected. — With  regard  to  many  of  the  ancient  feels,  it  is 
well  known  little  has  been  preferved,  and  therefore  little 
can  be  here  expelled. — With  refpeft  to  others,  fuch  as  de- 
fire  further  information,  are  diredled  by  references  to  the 
volumes,  and  generally  to  the  pa^es,  where  their  inquifitive 
minds  may  be  fatisfied. 

It  is  truly  aftonifhing  that  fo  great  a  variety  of  faith  and 
practice  fhould  be  derived,  with  equal  confidence  of  their 
different  abettors,  from  one  and  the  fame  revelation  from 
heaven  :  but  while  we  have  the  lively  oracles,  we  are  net 
to  adopt  any  of  the  numerous  fchemes  of  religion,  further 
than  they  have  a  manifcft  foundation  in  the  facred  pages. 
To  the  law  and  to  the  teftimony  ;  if  they  fpeak  not  accords 
ing  to  this  word,  however  fpecious  their  fyftems  may  ap- 
pear, "  there  is  no  light  jn  them," 

With  cordial  wifhes  for  the  divine  illumination  of  the 

Koly  Spirit,  by  which  the  facred  fcriptures  were  indited, 

and  a  univerfal  prevalence  of  the  knowledge  and  practice 

©f  pure  and  undefiled  religion  before  God  and  the  Father  : 

I  am  the   reader's  mofl:  obedient 

Humble  fervant, 

THOMAS  PRENTISS. 
Medfield. 


ADVERTISEMENT. 


^HE  reader  will  pJeafe  to  ohferve,  that  the  following  rules 
have  been  carefully  adhered  to  through  the  whole  of  this 
performance, 

ly?.  To  avoid  giving  the  leaf}  preference  of  one  denomination 
above  another  :  omitting  thofe  pafjages  in  the  authors  cited^ 
where  they  pafs  their  judgment  on  the  fentiments  of  which  they 
give  an  account :  confequently  theinahng  ufe  of  any  fuch  appel- 
lations as  Heretics,  Schifmatics,  Enthufiafts,  Fanatics,  ^c. 
Is  carefully  avoided, 

2d,  To  give  a  few  of  the  arguments  of  the  principal  fe^s, 
from  their  own  authors,  where  they  could  be  obtained, 

2d.  To  endeavour  to  give  the  fentiments  of  every  feSf  in 
the  general  colleBive  fenfe  of  that  denomination, 

A^th,  To  give  the  whole  as  much  as  poffihle  in  the  words  of 
the  authors  from  which  the  compilation  is  made,  and  where 
that  could  not  be  done  without  too  great  prolixity ^  t9  take  the 
utrmjt  care  not  to  mifreprefent  the  ideas. 


View  of  religions.- 


PART        I. 


moft 


wjA  BRAHAMIANS,  a  denomination    in 
4    the  ninth  century  ;  fo  called  from  their 
^    founder,  Abraham.     They  received  the 
^     do6lrines  of  the   Paulicians,   and    are 
faid  to  have  employed  the  crofs   in  the 
fervile  offices.     [See  Paulicians.] 

Diiiionary  of  Arts  and  Sciences  j  njoL  I,/.  lO. 


ABYSSINIAN-CHURCH,  that  eftablifhed  in  the  em- 
pire of  Abyflinia  :  they  maintain  that  the  two  natures  are 
united  in  Chrift  without  either  confufion  or  mixture  ;  fo 
that  though  the  nature  of  our  Saviour  be  really  one,  yet  it 
is  at  the  fame  time  two-fold  and  compound. 

They  differ  from  the  Eutychians  in  this  refpe^l.  They 
C'onfefs,  that  the  nature  of  Chrift  is  compofed  of  two  na- 
tures, 

B 


20  AD        x\ 

tures,  the  divine  and  himan  ;  which  being  united,  became 
one  fingle  nature  ;  but  Eutyches  affirmed  the  human  to  be 
wholly  abforbed  in  the  divine. 

The  Abyffinlan-church  embraced  thefe  tenets  in  the  fev- 
enih  century.  They  difown  the  Popes  fupremacy,  and 
tranfuhftantiation,  though  they  believe  the  real  prefence  of 
Chriit  in  the  facrament  ;  they  adminiller  the  communion 
in  both  kinds,  like  the  Rotnan  Catholics  ;  they  offer  their 
devotions  and  prayers  to  the  faints,  and  have  proper  offi- 
ces, fafts,  and  feftivals  in  memory  of  them.  They  believe 
a  middle  (late,  in  which  departed  fouls  muft  be  purged  from 
their  fins,  and  may  be  greatly  affifted  and  relieved  by  the 
prayers,  alms,  and  penances  of  their  furviving  friends,  who 
feldom  fail  of  performing  fo  charitable,  and  as  they  deem 
it,  meritorious  duty  to  them  frequently,  and  with  great  fer- 
vency. They  u{q  confejfiony  3,nd  vcccive  penance  and  alfo" 
lution  from  the  prieils. 

For  other  particulars  relating  to  thisChurch,  fee  Part  IL 
Mojk elm's  Eccleftaftical  Hijiory,  ^oL  2,p,   172. 

'vol.  3.  p.  492. 
Diilionary  of  Arts  and  Sciences ^  'vol.  1,  p,  15. 
Modern  Univer/al  Hijiory,  *vol  i$*  p.  174—177. 

ACEPHALI,  i.  e.  headlefs.  The  word  is  compoimded 
of  the  privative  a  and  x£<paXr?  a  head.  They  were  a 
branch  of  the  Eutychians,  who,  by  the  fubmiffion  ofMon- 
gos,  had  been  deprived  of  their  chief.  This  denominatiorl 
was  afterwards  divided  into  three  others,  who  where  called 
Anthropomorphites,  Barfanaphites,  and  Efaianites..  [See 
Eutychians.] 

Mcjhcim's  Ecclefiajlical  Hijlary,  'voU  I.  /.  418. 

ADAMITES,  a  denomination  in  the  fecond  century, 
who  afhimed  this  title  from  their  afferting  that  fmce  their 
redemption  by  the  death  of  Chrift,  they  were  as  innocent 
as  Adam  before  the  fall,  and  confcquently  went  naked  in 
their   alfemblies.     The  author  of  this  denominiation  war» 

Frodicus, 


Prodicus,  a  dlfciple  of  Carpocrates.     It  was  renewed  iu 
the  fifteenth  century  by  one  Picard,  a  native  of  Flanders. 
Broughtori's  Hificric^l  Libra) y,  -voL^  I    />    14. 

ADESSENARIANS,  a  branch  of  the  Sacrammtarians, 
fo  called  from  the  Latin  AdeJJc.  to  he  prejent ;  becaufe  they 
believed  the  prefence  of  Chriit's  body  in  ihteucharijl,  though 
in  a  manner  different  from  the  Romanifts.  They  were 
fubdivided  into  thofe  who  held  that  the  body  of  Jefus  Chrift 
is  in  the  bread,  whence  they  were  called  Impanatores  .♦ 
thofe  who  hold  that  it  is  ohont  the  bread  \  thofe  who  faid 
it  is  with  the  bread  ;  and  thofe  who  maintained  that  it  is 
under  the  bread. 

Br  ought  on  J  ihid.  ^.15. 

ADIAPHORISTS.     [See  Lutherans.] 

ADOPTIANS,  followers   of  Felix  of  Urge!,  and  EU- 
pand  of  Toledo  :  who,  towards  the  end  of  the  eighth  cen- 
tury, taught  that  Jefus  Chrif},  with  refpe£l  to  his  human 
nature,  was  not  the  natural,  but  adoptive  Son  of  God. 
Di£lionary  of  Arts  and  Sciences  y  'vol.  J.  p.  4.9. 

AERIANS,  a  denomination  which  arofe  about  the  year 
342  ;  fo  called  from  one  Aerius,  a  Prefbyter,  Monk,  and 
Semi-arian.  One  of  his  principal  tenets  was,  that  there  is 
no  diftindion,  founded  in  fcripture,  between  a  Prefnyter 
and  a  Bifhop.  He  built  his  opinion  chiefly  on  the  paffage 
in  the  firft  epiflle  to  Timothy,  in  which  the  apojik  exhorts 
him  not  to  negle6l  the  gift  he  had  received  by  the  laying  on  the 
hands  of  the  Prejhytery.  Aerius  condemned  prayers  for  the 
dead,  flated  falls,  the  celebratiop  of  Eafter,  and  other  rites 
9f  the  like  nature. 

Mojheim's  Ecchftajlical  HiJIory,  'vol.  \.  p.  314. 
Broughtoit*s  Hiji or ical  Library,  'vol.  I.  p.  22. 

AETIANS,  a  denomination  which  appeared  about  the 

vear 


X2  ALB 

year  336,  fo  called  from  Aetius,  a  Syrian.  Befides  the  opin- 
ions which  the  Aetians  held  in  common  with  the  Arians, 
they  maintained  ih^t  faith  without  ivorh  was  fiifficient  to 
falvation  ;  and  that  no  fin,  however  grcvous,  would  be  im- 
puted to  the  faithful.  Aetius  moreover  affirmed,  that  what 
pOD  had  concealed  from  the  apojilest  he  had  revealed  to  him, 

Br  ought  on  J  ibid,  ^.24. 

AGINIANS,  a  denomination  which  appeared  about  the 
end  of  the  feventh  (;entury.  They  condemned  the  ufe  of 
certain  meats  and  marriage. — They  had  but  few  followers, 
and  were  foon  fupprcfTed. 

Broughioftj  thid,  p.  26. 

AGNOITES,  a  deijomination  which  appeared  about 
the  year  370.  They  were  followers  of  Theophronius,  the 
Capadocian,  who  called  in  queftion  the  omnifcience  of 
God  ;  alleging  that  he  knew  things  paft  only  by  memory, 
and  things  future  only  by  an  uncertain  prefcience. 

There  arofe  another  fe6l  of  the  fame  name  about  the  year 
535,  w^ho  followed  the  fentiments  of  Themifticus,  deacon 
of  Alexandria,  who  held  that  Chrift  knew  not  when  the 
day  of  judgment  (hall  be.  He  founded  this  opinion  on  2, 
pafTage  of  St.  Mark  :  Of  that  day  and  hour  hnoweth  7io  man  ; 
riOy  not  the  angels  who  arc  in  heaven,  nor  the  Son,  but  the  Fa^ 
ther   only. 

This  fed  derive  their  name  from  thp  Greek  Ayv^^^'nu 
to  be  ignorant. 

BroughtOTit  ibid,  />.  26,  27. 

ALBANENSES,  a  denomination  which  commenced 
about  the  year  796.  They  held  with  the  Gnoftics  and 
Manicheans,  two  principles,  the  one  of  good,  the  other  of 
fsvil.  They  denied  the  divinity ,  and  even  the  humanity  of 
jefus  Chrift,  afterting  that  lie  was  not  truly  man  ;  did  not 
'fuft'er  on  the  crofs,  die,  rife  again,  nor  really  afcend  intQ 
pfaven.     They  rejected  the  do£trinc  of  the  rejurre^ion  ;  af- 

firme4 


M  r 


firmed  that  the  general  judgment  was  pad  ;  and  that  hell 
torments  were  no  other  than  the  evils  we  feel  and  fiifFer  in 
this  life.  They  denied  free-will ;  did  not  admit  original 
Jin  ;  and  never  admlnjftered  baptlfjn  to  infants.  They  held 
that  a  man  can  give  the  holy  fi)irit  of  himfelf,  and  that  it 
is  unlawful  for  a  chriftian  to  take  an  oath. 

This  denomination  derived  their  name  from  the  place 
where  their  fpiriiual  ruler  refided.  [See  Manicheans  and 
patharifts.] 

Broughton,  Hid.  /.  3  I. 

M(>Jheim'*s  EccUjiaJiical  Hijl.  njoh  2  p.  445; 

ALBANOIS,  a  denomination  which  fprung  up  in  the 
eighth  century,  and  renewed  the  greateft  part  of  the  Mani- 
chean  principles.  They  alfo  maintained  that  the  world 
was  from  eternity.     [See  Manicheans.] 

Collier'' s  Hijiorical  Di£lionary, 'voL  i.     [See  Alhanois.'\ 

ALBIGENSES,  fo  called  from  their  firft  increafe  in 
Albi  andAlbigeois.  A  denomination  remarkable  for  their 
oppofition  to  the  difcipline  and  ceremonies  of  the  church  of 
Rome.  Their  opinions  are  fimilar  with  the  Waldenfes, 
[See  Waldenfes.] 

Perrhi^s  Hijiory  of  the  Waldenfes ,  />.  3. 

ALMARICIANS,  a  denomination  which  arofe  in  the 
thirteenth  century.  They  derived  their  origin  from  Alma- 
ric,  profeffor  of  logic  and  theology  at  Paris,  who  taught 
that  every  chrijlian  was  obliged  to  believe  himjelf  a  member  of 
ye/us  Chrijiy  and  that  without  this  belief  none  could  be  faved. 
His  followers  afferted  that  the  power  oi  ih^  Path crh-^6.  con- 
tinued  only  during  the  Mofaic  difpenfation  ;  that  of  the 
Son  twelve  hundred  years  after  his  entrance  upon  earth. 
And  that,  in  the  thirteenth  century,  the  age  of  the  Holy  Spi- 
rit commenced,  in  which  the  facraments  and  all  external 
werfliip  were  to  be  aboliflied.     And  that  every  one  was  to 

be 


»4  A       M       M 


be  faved  by  the  Internal  operations  of  the  Holy  Spirit  alone, 

without  any  external  a£l  of  religion, 

Mofieiins    EccUJiaJiieal  Hiftory ,  Note  [c]  uol.  Hi.  p.  129,  133. 


ALOGIANS,  a  denomination  in  Afia-Minor,  in 
i&e  year  171  ;  fo  called,  becaufe  they  denied  the  divine 
hg&St  or  word,  and  the  gofpel  and  writings  of  St.  John, 
attributing  them  to  Cerinthus. 

One  Theodore  of  Byzantium,  by  trade  a  currier,  was 
t&e  head  of  this  denomination. 

Broughton^s  Hijiorical  Library^  *vol.  i. p.  33. 

AMMONIANS  fo  called  from  Ammonius  Saccas, 
who  taught  with  the  higheft  applaufe  in  the  Alexandrian 
fchool,  about  the  conclufion  of  the  fecond  century.  This 
learned  man  attempted  a  general  reconciliation  of  aliy^^y, 
'wheiher  phi  I  ofoj)  hi  ca  I  or  religious.  He  maintained,  that  the 
great  principles  of  sW phihfophical  and  religious  truth  were  to 
Ire  found  equally  in  all  fe£ts  ;  and  they  differed  from  each 
other  only  in  their  method  of  exprefling  them,  and  in  fome 
opinions  of  little  or  no  importance  ;  and  that  by  a  proper 
interpretation  of  their  refpedlive  fentiments,  they  might 
cafily  be  united  in  one  body, 

AMMONIUS,  fuppofed  that  true  philofophy  derived  Its 
<3.rigin  and  its  confiftence  from  the  Eaftern  nations  ;  that  it 
was  taught  to  the  Egyptians  by  Hermes  ;  that  it  was  brought 
from  them  to  theGreeks,and  preferved  in  its  original  purity 
by  Plato,  who  was  the  beft  interpreter  of  Hermes  and  the 
cither  Oriental  fages.  He  maintained  that  all  the  different 
jeligions  which  prevailed  in  the  world,  were  in  their  origi- 
jjal  integrity,  conformable  to  this  ancient  philofophy.  But 
it  unfortunately  happened  that  the  fymbols  and  fi61:ions,  un- 
Jer  which,  according  to  the  Eaftern  manner,  the  ancients 
Slivered  their  precepts  and  dodlrines,  were,  in  procefs  of 
time  erroneoufly  underftood  both  by  priefts  and  people  in  a 
literal  fenfe  j  tl^at  in  confe^uence  of  this,  the  invifible  be* 

ings 


A       M       M  55 

Ings  and  demons,  whom  the  fupreme  Deity  had  placed  ia 
the  ditFerent  parts  of  the  univerfs  as  the  minifters  of  his 
providence,  were,  by  the  fuggeftions  of  fuperftition,  con- 
verted into  Gods,  and  worlhipped  with  a  multiplicity  of 
vain  ceremonies.  He  therefore  infilled,  that  all  the  reli- 
gions of  all  nations  fhould  be  reftored  to  their  primitive 
ftandard,  viz.  the  ancient  philofophy  of  the  Eajt  ;  and  he  af« 
ferted  that  his  project  was  agreeable  to  the  intentions  of 
Jefus  Chrift  (whom  he  acknowledged  to  be  a  moft  excel- 
lent man,  the  friend  of  God)  and  affirmed  that  his  folc 
view  in  defcending  on  earth,  was  to  fet  bounds  to  the  reign- 
ing fuperftition,  to  remove  the  errors  which  had  crept  into 
the  religion  of  all  nations,  but  not  to  abolifb  the  ancient 
theology,  from  which  they  were  derived. 

Taking  thefe  principles  for  granted,  Ammonius  affoci- 
ated  the  fentiments  of  the  Egyptians  with  the  dodrincs  of 
Plato  ;  and  to  finilh  this  conciliatory  fcheme,  he  fo  inter- 
preted the  dodlrines  of  the  other  philofophical  and  religUut 
feSfs  by  art,  invention,  and  allegory,  that  they  feemed  to 
bear  fome  refemblance  of  the  Egyptian  and  Platonic  fyftems  * 

With  regard  to  moral  difcipline,  Ammonius  permitted 
the  people  to  live  according  to  the  law  of  their  country  and 
the  diftates  of  nature.  But  a  more  fublime  rule  was  laid 
down  for  the  wife, — they  were  to  raife  above  all  terreftrial 
things  by  the  towering  efforts  of  holy  contemplation,  thofe 
fouls  whofe  origin  was  celeftial  and  divine.  They  were 
ordered  to  extenuate  by  hunger,  thirft,  and  other  mortifi- 
cations, the  fluggifh  body  which  reftrains  the  liberty  of  the 
immortal  fpirit  ;  that  in  this  life  they  might  enjoy  com- 
munion with  the  Supreme  Beingy  and  afcend  after  death,  ac- 
tive 

*  Ammonius  left  nothing  behind  him  in  writing  ;  nay,  he 
impofed  a  law  upon  his  difciples  not  to  divulge  his  doftrines 
among  the  multitude,  which  law,  horvever  they  made  no  fcruplc 
to  ncgieft  and  violate. 


i6  ANT 

tiVe  and  unencumbered,  to  the  Unlvcrfal  Parent,  to  live  m 
his  prefence  for  ever. 

MojJ?nrns  EcclefiOfiical  Hijiory,  ^ol.  I.  /.  137  to  144. 

AMSDORFIANS,  a  denomination  of  Proteftants  iii 
the  fixtcenth  century,  who  took  their  name  from  Amfdorf 
their  leader. 

It  is  faid  they  maintained  that  good  works  were  not 
only  unprofitable,  but  even  oppofite  and  pernicious  ta 
falvation. 

DiSlicnary  of  Arts  and  Sciences,  'vol,  i.  p,  131. 

ANABAPTISTS.     [See  Baptifts.] 

ANGELITES,  a  denomination  which  fprung  up  about 
the  year  494  ;  fo  called  from  Angelium,  a  place  in  the  city 
of  Alexandria,  where  they  held  their  firft  meetings.  They 
were  called  likewife  Serverites,  from  one  Serverus,  who 
was  the  head  of  their  (e€t  ;  as  alfo  Theodofians,  from  one 
among  them  named  Theodofius,  whom  they  made  Pope  at 
Alexandria. 

They  held  that  the  Father,  Son,  and  Holy  Ghoft,  are  not 
the  fame  ;  that  none  of  them  exifts  of  himfclf,  and  of  his 
own  nature  ;  and  that  there  is  a  common  Deity  exiting  in 
them  all  ;  and  that  each  is  GOD,  by  a  participation  of 
this  Deity. 

Broughtoii's  Hijlorical  Library ,  <uo\»  1.  p»  49. 

ANOMG^  ANS,  a  name  by  which  the  pure  Arians  were 
diftinguiOied  in  the  fourteenth  century,  in  contradiftiftion 
to  the  Semi-Arians.  The  word  is  taken  from  the  Greek 
Aviuoiog  different,   dilTimilar.  [See  Arians.] 

Broughton,  ibid.  p.  5  I . 

ANTHROPOMORPHITES,  a  denomination  in  the 
tenth  century  :  fo  denominated  from  o(.v^^(^-otc<;  man,  and 
^000 n  fliape.  In  the  diftridl  of  Vicenza,  a  confiderablc 
number,  not  only  of  the  illiterate  vulgar,  but  alfo  of  the 

faccrdotal 


ANT  l^ 

facerdotal  order  fell  in  to  the  notion,  that  the  Deity  was 
clothed  with  an  human  form,  and  feated  like  an  earthly- 
monarch,  upon  a  throne  of  gold,  and  that  his  angelic  mini- 
ilers  were  men  arrayed  in  white  garments,  and  furnifhed 
with  wings  to  render  them  more  expeditious  in  executing 
their  fovereign's  orders.  They  take  every  thing  fpoken  of 
God  in  fcripture  in  a  literal  fenfe,  particularly  that  paifage 
in  Genefis,  in  which  it  is  faid  that  God  made  man  after  his 
own  image, 

S  rough  ton,  ihid.  f,  ^^. 

Mojheim's  Ecc]8jfaJ}ical  Hijiory,  vol,  3.  /.  227. 

ANTINOMIANS.  They  derive  their  name  from  the 
Greek  ocvrt  againfl,  and  vo^oq  law.  In  the  fixteenth  cen- 
tury, while  Luther  was  eagerly  employed  in  cenfuring  and 
refuting  the  Popifli  do6lors,  who  mixed  the  law  and  gof- 
pel  together,  and  reprefented  eternal  happinefs  as  the  fruit 
of  legal  obedience,  a  new  teacher  arofe  whofe  name  was 
John  Agricola,  a  native  of  Aifteben,  and  an  eminent  dodlor 
in  the  Lutheran  church.  His  fame  began  to  fpread  in  the 
year  1538,  when  from  the  do6^rine  of  Luther,  now  men- 
tioned, he  took  occafion  to  advance  fentiments  which  were 
interpreted  in  fuch  a  manner,  that  his  followers  were  dif- 
tinguifhed  by  the  title  of  Antimonians.^ 

The  principal  do<5irines  which  bear  this  appellation,  toge- 
ther with  a  fhort  fpecimen  of  the  arguments  made  ufe  of  in 
their  defence,  are  comprehended  in  the  following  fummary. 

I.  That  the  law  ought  not  to  be  propofed  to  the  people 
as  a  rule  of  manners,  nor  ufed  in  the  church  as  a  means  of 
inftrudion  ;  and  that  the  gojpel  alone  was  to  be  inculcated 
and  explained,  both  in  the  churches  and  in  the  fchools  of 
learning. 

For 
C 

*  Agricola  held,  that  repentance  was  not  to  be  taught  from  the 
decalogue  ;  and  oppofed  fuch  as  maintained  that  the  gofpel  was 
not  to  be  preached  to  any  but  fuch  as  were  humbled  by  the  law. 


i8  ANT 

For  the  fcriptures  declare,  that  Chrijl  is  not  the  law-give f, 
as  it  is  faid,  The  laiu  was  given  by  Mojes  ;  but  grace  and 
truth  came  by  Jefus  Chriji.  Therefore  the  minifters  of  the 
gofpcly  ought  not  to  teach  the  Jaw.  Chriftians  are  not  ru- 
led by  the  lazVf  but  by  the  fpirit  of  regeneration,  according 
as  it  is  faid,;'^  are  not  under  the  laiv,  but  under  grace.  There- 
fore the  law  ought  not  to  be  taught  in  the  church  of  Chrift. 

II.  That  the  jujiijicati on  ofjinners,  is  an  immanent  and 
eternal  afl  of  God,  not  only  preceding  all  a6ls  of  fin  ;  but 
the  exigence  of  the  finner  himfelf.  * 

For  nothing  new  can  arife  in  God,  on  which  account  he 
calls  things  that  are  not  as  though  they  were  ;  and  the  apof- 
tie  faith,  who  hath  bkjjedus  ivith  all  fpirit  ual  hlejjings  in  hea- 
venly places  in  Chrift  Jefus  y  before  the  foundation  of  the  worlds 
Befides,  Chrid  was  fet  up  from  everlafiing,  not  only  as  the 
head  of  the  church,  but  as  the  furety  of  his  people  ;  by  vir- 
tue of  which  engagement  the  Father  decreed  never  to  impute 
unto  them  their  fins.     See  2d  of  Cor.  iv.  19. 

III.  That  juftification  by  faith,  is  no  more  than  a  ma- 
nifeftation  to  us  of  what  was  done  before  we  had  a  being. 

For  it  is  thus  exprefTed  in  Hebrews  xi.  i.  Now  faith  is- 
the  fubftance  cf  things  hoped  for  t  the  evidence  of  things  not  Jeen* 
We  are  juftified  only  by  Chrift  ;  but  hy  faith  we  perceive  it, 
and  hy  faith  rejoice  in  it,  as  we  apprehend  it  to  be  our  own. 

IV.  That  men  ought  not  to  doubt  of  their  faith,  nor 
queftion  whether  they  believe  in  Chrift. 

For,  we  are  commanded  to  draiv  near  in  full  affurance  of 
faith.  Ileb.  x.  22.  He  that  belicveth  on  the  Son  of  Gou 
hath  the  witnefs  in  himfelf.  2^/ of  John  v.  10.  i.  e.  he  has 
as  much  ev^idcnce  as  can  be  defired. 

V.  That  God  fees  no  fin  in  believers,  and  they  arc 

not 

•  Th^s  is  the  opinion  of  moft,  who  are  (lyled  Antinomians, 
though  fome  f.-ppofe.  with  Dr.  Ciifp,  that  the  eka  were  jufti- 
lied  at  the  time  of  Chriii's  death. 


A        iN        T  15 

not  bound  to  confefs  fin,  mourn  for  it,  or  pray  that  it  may 
be   forgiven. 

For  God  has  declared,  Heb.  x.  17.  Their  fins  and  lui- 
qui  ties  I  u'ill  remember  no  more  :  and  in  Jer.  1.  20.  In  thofe 
days,  and  in  that  time,  faith  the  Lord,  the  iniquity  of  Ifrael 
(hall  he  fought  for,  and  there  fi  all  he  none  ;  and  the  fins  ofju-^ 
dah,  and  they  jh  all  not  he  found :  for  I  will  pardon  them  whom 
I  referve. 

VI.  That  God  is  not  angry  with  the  ele6t,  nor  doth 
he  punilh  them  for  their  fins. 

For  Chrift  has  made  ample  fatlsfa^lion  for  their  fins,  fee 
Ifaiah  Hii.  5.  He  was  wounded  for  our  trangrejfions,  he  was 
hruifcd for  our  iniquities,  &c.  And  to  infli6l  punifhment 
once  upon  the  fiirety,  and  again  upon  the  believer,  is  con- 
trary to  the  judice  of  God,  as  well  as  derogatory  to  the 
fatisfadion  of  Chrift. 

yil.  That  by  God's  laying  our  iniquities  upon  Chriji^ 
he  became  as  completely ^ia^)//  as  zve,  and  we  as  completely 
righteous  as   Chri/i, 

For  Chriji  reprefents  our  perfons  to  the  Father  ;  and  zve 
reprcfent  the  perfon  of  Chrift  to  him.  The  lovelinefs  of 
Chriji  is  transferred  to  us  ;  on  the  other  hand,  all  that  is 
hateful  in  our  nature  is  put  upon  Chriji,  who  was  forfaken 
by  the  Father  for  a  time  ;  fee  2d  of  Cor.  v.  21.  He  zuas 
?nade  fin  for  us,  who  knew  mfm  ;  that  we  might  he  made  the 
right eoufnefs  of  GoTt  in  him. 

VI 11.  That  believers  need  not  fear  either  their  own  fins 
©r  the  fins  of  others,  fince  neither  can  do  them  any  injiiry. 

See  Rom.  viii,  33,34..  Who  Jh  all  lay  any  thing  to  the  charge 
ef  God's  ele^r  ?  &c.  The  apoftle  does  not  fay  that  they 
never  trangrcfs  ;  but  triumphs  in  the  thought  that  no  curfo 
c:^n  be  executed  againft  them. 

IX,     That  the  new  covenant  is  not  made  properly  with 

us, 


40  ANT 

us,  but  with  Chrift  for  us  ;  and  that  this  covenant  is  all  of 
it  a  promife,  having  no  conditions  for  us  to  perform  ;  for 
faith,  repentance,  and  obedience,  are  not  conditions  on  our 
'■part,  but  Chrift 's  ;  and  he  repented,  believed,  and  obeyed 
for   us. 

For  the  covenant  is  fo  exprefTed,  that  the  performance 
lies  upon  the  Deity  himfelf,  For  this  is  the  covena?it  that  I 
will  make  with  the  houje  of  Ifrael  after  thofe  days^  faith  the 
Lord  ;  I  will  put  my  laws  into  their  mind^  and  write  them  in 
their  hearts  ;  and  I  will  be  to  them  «  God,  and  they  Jh all  be 
tomeapeoplt,     Heb.  viii.  lo. 

X.     Th^Lt  fan/^if  cation  is  net  a  proper  evidence  of /«/" 

f  if  cat  ion. 

For  thofe  who  endeavour  to  evidence  their  juftification 
by  their  fan£lification,  are  looking  to  their  own  attainments 
and  not  to  Chrift's  righteoufnefs  for  hopes  of  falvation. 

Mojheim*s  EcclefafiicalHiJiory,  'vol.  4.  /.  33, 

€lark^s  LiveSi  p.  142. 

XJrfinus^s  Body  of  Dinjinity y  p.  620. , 

Spiritual  Magazine,  'voL  2.  p.  171, 

Crifp^s  Sermons y  vol.  l./>.24,  29,  136,137,  143^ 

281,298,330.     1/0/.  2.  ^.  144,  155. 
Saltmarjh  on  Free  Grace,  p.  52. 
Eaton  s  Honey-comb i  p.  446. 
Tovun^s  /IJJertiony  /.  96. 
P  if  play  of  Gou^sjpecial  Grace,  p»  102, 

ANTITACT^,  of  AvriToi.r'Ka  to  oppofe,  a  branch  of 
the  Gnoftics  v/ho  held  that  God  the  creator  of  the  univerfe, 
w^as  good  and  juft  ;  but  that  one  of  his  creatures  had  created 
evil,  and  engaged  mankind  to  follow  it  in  oppofition  to 
God  ;  and  that  it  is  the  duty  of  mankind  to  oppofe  this 
guthor  of  evil  in  order  to  avenge  God  of  his  enemy. 

Bailey^ s  Diiiionary,  ^ol.  2.      [See  Jniita^^.] 

^NTITRINITARI ANS,  a  general  name  given  to  all 
•       '  thofq 


k      t      O  «r 

thofe  who  deny  the  cloflrine  of  the  Trinity,  and  particularly 
to  the  Arlans  and  Socifiians. 

Di^ionary  of  Art i  and  Sciences ,  'vol.  |.  p.  i6j. 

APELL^ANS,  a  denomination  in  the  fecond  century, 
fo  called  from  Apelles,  a  difciple  of  Marcion.  They  affir- 
med that  Chrifl:,  when  he  came  down  from  heaven,  recei- 
ved a  body,  not  from  the  fubflance  of  his  mother,  but  from 
the  four  elements  ;  which,  at  his  death,  he  rendered  back 
to  the  world,  and  fo  afcended  into  heaven  without  a  body. 
With  the  Gnoftics  and  Manichees,  they  held  two  princi- 
ples, a  good  and  a  bad  God.  They  afferted  that  the  pro- 
phets contradicted  each  other.  And  denied  the  refurred:ion 
of  the  body. 

They  erafed  that  pafTage  of  St.  John,  which  fays  every 
fptrif,  that  confejfjeth  not  that  jfefus  Chriji  is  come  hi  the  fleflj  h 
not  of  God, 

Broughton*s  Hijiorical  Library,  'vol,  J.  p.  58. 

APHTHARTODOCITES,  a  denomination  in  the 
fixth  century,  fo  called  from  the  Greek  a^^ccprog  incorrupt 
ttble,  and  Sl^aod  to  judge ^  becaufe  they  held  that  the  body  of 
Jefus  Chrift  was  incorruptible,  and  not  fubje(5l  to  death. 
They  were  a  branch  of  the  Eutychians.     [See  Eutychians.  J 

Broughton,  ibid.  p.  ^8. 

APOCARITiES,  a  denomination  in  the  third  century, 
fprung  from  the  Manicheans.  They  held  that  the  foul  of 
^Tian  was  of  the  fubftance  of  God. 

Br  ought  on,  ibiJ^  p,  60, 

APOLLINARIANS,  a  denomination  in  the  fourth  cen- 
tury, who  were  the  followers  of  Apollinaris,  bifhop  of  Lao- 
dicea.  He  taught  that  Chrift's  perfon  was  compofed  of  a 
union  of  the  true  divinity  and  a  human  body,  endowed  with 
a  fenfitive  foul,  but  deprived  of  the  reafonable  one,  the  di- 
vinity fupplying  Its  place,     Jie  addeji,  that  the  liuman  body 

united 


«2  ARC 

united  to  the  divine  fpirit,  formed  in  Jefus  Chrift  one  entire 
divine  nature. 

Fotmefs  Ecchjlajlical  Hijiory,  <vol.  i.  p,  75. 

APOSTOLICS,  a  denomination  in  the  twelfth  century, 

^vho  had  at  their  head  one  Gerard  Saggarel,  of  Parma. 

They  were  fo  called,  becaufe  they  profeiTed  to  exhibit  in 
their  lives  and  manners  the  piety  and  virtues  of  the  holy 
apoftles.  They  held  it  unlawful  to  take  an  oath  ;  renoun- 
ced the  things  of  this  world  j — and  preferred  celibacy  to 
wedlock. 

Mojheim's  Eccle/tajlical  Ijlijioryy  'vol.  2.  p.  457. 

Du/re/fioy*j  Chronological  Tables j  'vol,  2.  /.  239. 

AQUARIANS,  a  denomination  in  the  fecond  century, 
who  under  pretence  of  abftinence,  made  ufe  of  water  in- 
ftcad  of  wine,  in  the  Eucharift.     See  Encratites. 

Di£lionary  of  Arti  and  Sciences, 'vol.  i,  p,  178. 

ARABICI,  fo  called,  becaufe  they  fprung  up  in  Arabia, 
in  the  year  207.  It  is  uncertain  who  was  their  author. — 
They  denied  the  immortality  of  the  foul,  believed  that  it 
perifhed  with  the  body  ;  but  maintained  at  the  fame  time 
that  it  Was  to  be  again  recalled  to  life  with  the  body,  by  the 
power  of  God. 

Mojheim^s  Ecchjlajiical  Hifiory,  'vcl,  \.  f.  249, 
Broughton"* s  Hijlorical  Library,  'vol.  \,p.  73. 

ARGHONTICS,  a  denomination  which  appeared  about 
the  year  175,  fo  called  becaufe  they  held  that  archangels  cre- 
sted the  world.  They  denied  the  refurre6lion  of  the  body. 
They  maintained  that  the  God  of  Sabaoth  exercifed  a  cru- 
el tyranny  in  the  feventh  heaven  ;  that  he  engendered  the 
Devil,  who  begot  Abel  and  Cain  of  Eve. 

Thefc  tenets  they  defended  by  books  of  their  own  compo- 
fing,  ffyled,  The  revelation  of  the  prophet s,2ind  the  Harmony, 
E chard's  Eccle/iajlical  Hijlorj,  'Vol.  2.  /.  542. 

ARIANS, 


A        R        1  v^3 

ARIANS,  a  denomination  in  the  fourth  century,  which 
owed  its  origin  to  Arius,  a  man  of  a  fubtile  turn,  and  re- 
markable for  his  eloquence.  He  maintained  that  the  Son 
was  totally  and  ejpntially  difl:in6l  from  the  Father.  That 
he  was  the /r/?  and  ncbleji  of  all  thofe  beings  whom  God 
the  Father  had  created  out  of  nothing,  the  inftrument  by 
whofe  fubordinate  operation  the  Almighty  Father  formed  the 
univerfe,  and  therefore  inferior  to  the  Father  both  in  nature 
and  \x\  dignity.*  He  added  that  the  Holy  Spirit  was  of  a 
different  nature  from  that  of  the  Father,  and  of  the  Son  ; 
and  that  he  had  been  created  by  the  Son.  However,  during 
the  life  of  Arius,  the  difputcs  turned  principally  on  the  di- 
vinity of  Chrift. 

Such  is  the  reprefentation  which  is  given  of  the  opinion 
of  Arius,  and  his  immediate  followers.  The  modern  de- 
fenders of  this  fyflem,  to  prove  the  fubordination  and  infe- 
riority of  Chrift  to  God  the  Father  argue  thus. 

There  are  various  paiTages  of  fcripture,  where  the  Father 
i-s  flyled  the  one  or  only  God.  Matt,  xix,  17.  Why  caU 
left  thou  me  good  ;  there  is  none  good  hut  one^  that  is  God. 

The  Father  is  ftyled  God  with  peculiar  high, titles  and 
attributes.  See  Matt.  xv.  32.  Mark  v.  7,  kc.  It  is  faid 
in  Eph.  iv.  6.  There  is  one  God  and  Father  of  all,  zuho  is 
above  all. 

Our  Lord  Jefus  Chrift  exprefsly  fpcaks  of  another  God 
diftindl  from  himfelf.     See  Matt,  xxvii.  46.     John  xx.  17. 

Our  Lord  Jefus  Chrift  not  only  owns  another  than  him- 
felf to  be  God  ;  but  alfo  that  he  is  above,  and  over  him- 
felf. He  declares,  that  his  Father  is  greater  than  he.  John 
xiv.  28.     He  fays  he  came  not  in  his  own,  but  his  Father's 

name 

*  His  followers  deny  that  Chrifl  had  any  thing  which  coald 
properly  be  called  a  di'vine  nature,  any  othervvife  than  as  any 
thing  very  excellent  may  by  a  figure  be  called  divine,  or  his  de- 
legated dominion  over  the  fyftem  of  nature  might  entitle  him  to 
she  name  of  Go», 


24  A       R       1 

name  and  authority.  That  he  fought  tiot  his  own,  hiii 
God's  glory,  nor  made  his  own  will  but  God's  his  rule  ; 
and  in  fuch  a  pofture  of  fubjeftion  he  came  down  from  hea- 
ven into  this  earth,  that  it  Ihould  feem  that  nature  which 
did  pre-exiil:,  did  not  pofTefs  the  fupreme  will  even  before 
it  was  incarnate. 

Chrift's  faying,  that  he  is  of  the  Father  muft  mean  that 
he  is  derived  from  him  ;  and  this  neceffarily  implies,  that 
he  is  neither  felf-exiftent  nor  eternal  ;  as  the  being  derived 
from,  mud  exifl:  before  another  being  can  be  derived 
from  him. 

Chrift  profeiTes  his  knowledge  to  be  limited  and  iRferiox' 
to  the  Father's.  Mark  xiii.  32.  Of  that  day  knows  no 
man,  no  not  the  angels  in  heaven,  nor  the  Son,  but  the  Father  only* 

In  like  manner  the  apoftles  declare  his  fubjedion  to  ano- 
ther ;  not  only  as  his  Father  but  his  God,  which  is  em- 
phatically exprefled,  in  calling  the  moft  bleffed  God  the 
God  of  our  Lord  Jefus  Chrifi^  after  his  humiliation  was 
over.  Eph.  i.  17.  And  the  head  of  Chrift  rs  God.  Sec 
alfo  I  of  Cor.  xi.  3. 

It  is  faid,  in  i  of  Cor.  xv.  24.  That  Chrlji  will  deliver 
up  the  kingdom  to  God,  even  the  Father,  therefore  he  will 
be  fubjefled  to  him,  and  confequcntly  inferior. 

There  are  various  pafTages  of  fcripture  invv^h?chit  is  de- 
clared, that  all  prayers  and  praifes  ought  primarily  to  be  of- 
fered to  the  Father.  See  Matt.  iv.  10.  John  iv.  23. — ' 
A(5ls  iv.  24.     I  of  Cor.  i.  4.     Phil.  i.  3,  4,  &c. 

The  ancient  Arians  were  divided  among  themfelves,  and 
torn  into  fa£lions  which  regarded  each  other  with  the  bit- 
tcreft  avcrfion.  Of  thefe  the  ancient  writers  make  mention 
under  the  names  of  Semi-arians,  Eufebians,  Aetians,  Euao- 
mians,  Acacians,  Pfatyrians,  and  others.  But  they  may 
all  be  ranked  with  the  utmoll  propriety  into  three  clafTes  ; 
The  firft  of  thefe  were  the  primtive  and  genuine  Arians,  who 
rejcded  all  thofc  forms  and  modes  of  expreffions,  which  the 

moderns 


A       R       t  'ti 

Wiod^rns  hai  invented  to  render  their  opinions  lefs  fhotk- 
ing  to  the  Nicenians.  They  taught  fimply,  that  the  Son 
was  not  begotten  of  the  Father,  i.  e.  produced  out  of  his 
fubftance,  but  only  created  out  of  nothing.  This  clafs  was 
oppofed  by  the  Semi-arians,  who  in  their  turn  were  aban- 
doned by  the  Eunomians,  or  Anomasans,  the  difciples  of 
Aetias  and  Eunomius.  The  Semi-arians  held,  that  the  Son 
was  ojwoJouf'o?  i.  e.Jimilar  to  the  Father  in  his  ejfence^  not  ly 
naturtt  but  by  a  peculiar  privilege.  The  Eunomians,  who 
were  alfo  called,  Aetians,  and  Exucontians,  and  may  be 
counted  in  the  number  of  pure  Arians,  maintained  that 
Chrift  was  m/Joi^fJo?  i.  e.  unlike  the  Father  in  his  ejjence^  ait 
well  as  in  other  reJpeBs, 

Under  this  general  divifion  were  comprehended  many 
fubordinate  re<5ls,  whofe  fubtleties  and  refinements  have 
been  but  obfcurely  developed  by  ancient  writers. 

The  opinion  of  the  Arians  concerning  Chrilt  differs  from 
the  Gnollics  chiefly  in  two  refpeds. 

Firjiy  the  Ghoftics  fuppofed  the  pre-^xi^enl  fpirit  which 
was  in  JefUs,  to  have  been  an  emanation  from  the  Supreme 
Being,  according  to  the  principles  of  the  philofophy  of  that 
age,  which  made  creation  out  of  nothing  to  be  an  impoffi- 
bility.  But  the  Arians  fuppofed  the  pre-exiftent  fpirit  to 
have  been  properly  created  ;  and  to  have  animated  the  body 
of  Chrift,  inftead  of  the  human  foul. 

Secondly,  the  Gnoftics  fuppofed  that  the  pre-exiftent  fpi- 
rit was  not  the  maker  of  the  world,  but  was  fent  to  re6tify 
the  evils  which  had  been  introduced  by  the  being  who  made 
it.  But  the  Arians  fuppofed,  that  their  Logos  was  the  be- 
ing, whom  God  had  employed  in  making  the  univerfe,  as 
well  as  in  all  his  communications  with  mankind. 

Thofe  who  hold  the  doctrine,  which  is  ufually  called  low 

Arianifniy  fay,  that  Chrift  pre-exifted,  but  not  as  the  eternal 

Logos  of  the  Father,  or  as  the  being  by  whom  he  made 

the  worlds,  and  had  intercourfe  with  the  patriarchs  ;  or  as 

P  having 


26  ARM 

having  any  certain  rank  or  employment  whatever  in  the  di- 
vine difpenfations.  As  this  dodrine  had  not  any  exiftencc 
till  late  years,  and  the  author  of  it  is  unknown,  it  has  not 
got  any  fpecific  name  among  writers. 

MoJhe!m*j  EccUfialiical  Hijlory^  ^oU  I.  /.  335,  342,  343* 

Formey^s  Ecclejiajiical  Hijioryj  ijoL  1.  /.  76. 

Priejily's  Hijicry  of  Early  Opinions ^  -vol,  4.  p»  i68. 

Clarke's  ScriptureDc^rim  of  the  Trinity ^  />.  I,  43>46« 

Emlyris  ExtraBsy  p,  9,  lO^  Ii,  21. 

Par'ves'  Humble  Attempt,  p*  6,  7. 

Theological  Repojttory,  vol.  4.  p,  276. 

Doddri^ige^s  LeftureSy  p,  401. 

Loiuman^s  Tra^s,  p.  253, 

ARMENIANS,  a  divifion  ofEaftern  Chriftians,  thus  cal- 
led from  Armenia,  a  country  they  anciently  inhabited. 

The  principal  points  in  their  dodlrine  are  as  follows,  ift. 
They  ailert,  with  the  Greeks,  the  procellion  of  the  Holy 
Gholl  from  the  Father  only.  2d.  They  believe  that  Chrift 
at  his  defcent  into  hell,  freed  the  fouls  of  the  damned  from 
thence,  and  reprieved  them  to  the  end  of  the  world,  when 
they  ihall  be  remanded  to  eternal  flames.  3d.  They  be- 
lieve that  the  fouls  of  the  righteous  fhall  not  be  admitted  to 
the  beatific  viiion  till  after  the  refurre6lion  :  notwithftand- 
ing  which  they  pray  to  departed  faints,  adore  their  pidlures, 
and  burn  lamps  before  them.  They  ufe  confeflion  to  the 
priefts,  and  adminifler  the  Eucharid  in  both  kinds  to  the 
laity.  In  tlie  facramcnt  of  baptifm,  they  plunge  the  infant 
thrice  in  water,  and  apply  the  chrifm  with  confecrated  oil, 
in  form  of  a  crofs,  to  feveral  parts  of  the  body,  and  then 
louch  the  child's  lips  with  the  Eucharift. 

They  obferve  a  multitude  of  fafts  and  feftivals. 

Brcughlon'i  Hijioriceil  Library ,  'vol.  2.  /,  329,  330, 

ARMINIANS.  They  derive  their  name  fromJamesAr- 
minius,  who  was  born  in  Holland  in  the  year  1560.  He 
Tvas  the  firft  paOor  at  Amfterdam  ;  afterwards  profeflbr  of 
divinity  at  Leyden,  and  attracted  the  cflcejn  andapplaufe  of 

his 


ARM  27 

his  very  enemies,  by  his  acknowledged  candor,  penetration, 
and  piety.  They  received  alfo  the  denomination  of  Re- 
monftrants,  from  an  humble  petition  entitled  their  remon- 
ftrances,  which  they  addrefled  in  the  year  i^io,  to  the  dates 
of  Holland. 

The  principal  tenets  of  the  Arminians  are  comprehended 
In  five  articles,  to  which  are  added  a  few  of  the  arguments 
they  make  ufe  of  in  defence  of  their  fentiments. 

I.  That  the  Deity  has  not  fixed  the  future  flate  of  man. 
kind,  by  an  abfolute  unconditional  decree  ;  but  determined 
from  all  eternity,  to  bellow  falvaiion  on  thofe  whom  he 
forefaw  would  perfevere  unto  the  end  in  their  faith  in  Jefus 
Chrift  ;  and  to  infli6l  everlafting  punishments  on  thofe  who 
fhould  continue  in  their  unbelief,  and  refift  unto  the  end 
his  divine  fuccours. 

For,  ar»  the  Deity  is/w/?,  holy.znd.  mercifuly  wife  in  all  his 
counfels,  and  true  in  all  his  declarations  to  the  fons  of  men, 
it  is  inconfiftent  with  his  aflributesthy  an  antecedent  decree^ 
to  fix  our  commifTion  of  fo  many  fins,  in  fuch  a  manner, 
that  there  is  no  pofTibility  for  us  to  avoid  them.  And  he  re- 
prefents  God  difhonorabiy,  Vr'ho  believes,  that  by  his  m- 
vealed  wilh  he  hath  declared  he  would  have  all  men  to  be  fa- 
ved  ;  and  yet,  by  an  antecedent /i-^r^/  will,  he  would  have 
the  greatefi  part  of  them  to  perifh.  That  he  hath  impofed 
a  law  upon  the^,  which  he  requires  them  to  obey,  on  pe- 
nalty of  his  eternal  difpleafure,  though  he  knows  they  can- 
not do  it  without  his  jrrefiftible  grace  ;  and  yet  is  abfo- 
lutely  determined  to  withhold  this  grace  from  them,  and 
then  punifh  them  eternally  for  what  they  could  not  do  with- 
out his  divine  affiflance, 

II.  That  Jefus  Chrift,  by  his  death  and  fufFerings  made 
an  atonement  for  the  fins  oi  all  vianVmd  in  general,  and  of 
every  individual  in  particular  :  that,  however,  none  but 
thofe  who  believe  in  him,  can  be  partakers  of  their  divine 
bencfic. 

That 


ft^  ARM 

That  is,  the  death  of  Chrift  put  all  men  m  a  capacity  of 
being  juflified  and  pardoned,  upon  condition  of  their  faith, 
repentance,  and  fincere  obedience  to  the  laws  ot  the  new 
covenant. 

For  the  fcriptures  declare,  in  a  variety  of  places, — that 
Chv\i\  d\ei  for  the  zv bole  world.  John  iii.  i6,  17.  Gop 
fo  loved  the  world,  that  he  gave  his  only  begotten  Son^  that  tuho- 
foever  believed  on  him,  might  not  perijh,  but  have  everlajiin_g 
life,  &c.  lil  of  John,  ii.  2.  He  is  the  propitiation  not  only 
for  our  fins,  but  for  theftns  of  the  whole  world.  And  the 
apoflle  exprefles  the  fame  idea  in  Heb.  ii.  9.  when  he  fays, 
Chrifi  taficd  death  for  every  man.  Here  is  no  limitation  of 
that  comprehcnfive  phrafe. 

If  Chrift  died  for  thofe  who  perifti,  and  for  thofe  who  do 
BOt  perifh,  he  died  for  all.  That  he  died  for  thofe  who  do 
not  perifli,  is  confefifed  by  all  ;  and  if  he  died  for  any  who 
may  or  fhall  perifl;,  there  is  the  fame  reafon  to  affirm  that 
he  died  for  all  who  perifh.  Now  that  he  died  for  fuch,  the 
fcripturefaysexprefsly,  in  iftofCor.  viii.  11.  And  through 
thy  knowledge  Jh all  the  weak  brother  perijh  for  whom  Chrifi. 
died.  Hence  it  is  evident  Chrifi  died  for  thofe  who  pe- 
rifh, and  for  thofe  who  do  not  perifh  j  therefore  he  died  for 
fdl  men. 

1 1 L  That  raankind  are  not  totally  depraved,  and  that  de- 
pravity does  not  come  upon  them  by  virtue  of  Adam's  be- 
ing their  public  head  ;  but  that  mortality  and  natural  evil 
only  are  the  dire£l  confcquences  of  his  fm  to  his  pofterity. 

For,  if  all  men  are  utterly  difabled  to  all  good,  and  con- 
tinually inclificd  to  all  manner  of  wickedncfs,  it  follows, 
that  they  are  not  moral  agents.  For  how  are  we  capable 
of  performing  duty,  or  of  regulating  our  a(^ions  by  a  law 
commanding  good ^aiid  forbidding  evil,  if  our  minds  are 
bent  to  nothing  but  v.'hat  is  evil  ?  Then  fin  mufl  be  natu- 
ral to  us  ;  and  if  natural,  then  ncceffary,  with  regard  to  us  ; 
ind  if  neccfTary,  then  no  fm.     For  what  is  natural  to  us,  as 

hunger, 


ARM  2$ 

'hunger,  thirft,  5cc.  we  can  by  no  means  hinder  ;  and  what 
we  can  by  no  means  hinder,  is  not  our  fin.  Therefore 
mankind  are  not  totally  depraved. 

That  the  fm  of  our  firft  parents  Is  not  imputed  to  us,  is 
evident;  becaufe,  as  the  evil  adion  they  committed  was 
perfonal,  fo  muft  their  real  guilt  be  perfonal  and  belong  on- 
ly to  themfelves.  And  we  cannot,  in  the  eye  of  juftice  and 
equity,  be  punifhable  for  their  tranfgreflion. 

IV.  That  there  is  no  fuch  thing  as  i  rrefiftible  grace,  in 
the  converfion  of  finners. 

For,  if  converfion  be  wrought  only  by  the  unfruftable 
operation  of  God,  and  man  is  purely  paflive  in  it,  vain  are 
;all  the  commands  and  exhortations  to  wicked  men  to  turn 
from  thfir  evil  ways  : — Ifai.  i.  i6.  To  ceaje  to  do  evil,  and 
learn  to  do  w^Il.  Deut.  x,  i6.  To  put  off  the  old  man,  and 
put  on  the  new  ;  Eph.  iv.  22.  And  divers  other  texts  to  the 
fame  purpofe.  Were  an  irrefiftible  power  neceflary  to  the 
converfion  of  finners,  no  man  could  be  converted  fooner 
than  he  is  ;  becaufe,  before  this  irrefi/lible  a6lion  came 
upon  him,  he  could  not  be  converted,  and  when  it  came 
upon  him,  he  could  not  refift  its  operations  :  And  there- 
fore no  man  could  reafonably  be  blamed,  that  he  lived  fo 
long  in  an  unconverted  ftate  :  and  it  could  not  be  praife- 
worthy  in  any  perfon  who  was  converted,  fince  no  man  can 
arefift  an  unfruftrable  operation. 

V.  That  thofe  who  are  united  to  Chrift  by  faith,  may 
fall  from  their  faith,  and  forfeit  finally  their  ftate  of  grace. 

For  the  doflrine  of  a  poffibility  of  the  final  departure  of 
<true  believers  from  the  faith,  is  expreffed  in  Heb.  vi.  4,  5, 
6.  //  is  impoffthle  for  them  who  were  once  enlightened,  iffc. — 
If  they  /hall  fall  away  to  renew  them  again  to  repentance  ;  fee- 
ing they  crucify  to  themfelves  the  Son  of  GoD  afrejh,  and  put 
him  to  openjhame.  See  alfo  2d.  of  Peter,  ii.  18,  20.  21 ,  22. 
5ind  divers  other  paflages  of  fcripture  to  the  fame  purpofe. 

AH  commands  to  perfeverc  and  ftand  iaft  in  the  faith, 

jQiew 


3«  ARM 

iliew  that  there  is  a  poflibility  that  believers  may  not  flatid 
faft  and  perfevere  unto  the  end.  All  cautions  to  Chriftians 
not  to  fall  from  grace,  are  evidences  and  fuppofitions  that 
they  may  fall.  For  what  we  have  juft  reafon  to  caution 
any  perfon  againfl,  mufl:  be  fomething  w^hich  may  come  to 
pafs  and  be  hurtful  to  him.  Now  fuch  caution  Chrift  gives 
his  difciples  ;  Luke  xxi.  34,  36.  To  them  who  had  like 
precious  faith  with  the  apoflles,  St.  Peter  faith,  Beware  leji 
being  led  aivay  by  the  error  of  the  wicked , you  fall frpm  your  own 
fieadfaflnefs.,  2d.  of  Pet.  iii.  17.  Therefore  he  did  not 
look  upon  this  as  a  thing  impoffible  :  and  the  do6lrine  af 
perfeverance  renders  thofe  exhortations  aod  motives  in  fig- 
isificant,  which  are  fo  often  to  be  found  in  fcripture. 

In  thefe  five  points,  which  are  confidered  as  fundamen-^ 
lal  articles  in  the  Arminian  fyftem,  the  dofirine  of  the  wilPs 
\z-v\i\g  a  f elf -deter  mining  power  \'^  included.  Perhaps  fomc 
may  wifh  to  fee  a  fketch  ot  the  arguments  adduced  to  fup* 
port  this  opinion. 

Dr.  Clarke  defines  liberty  to  be  a  power  oi  f elf -motion,  or 
f elf-determination .^  This  definition  is  embraced  by  all  this 
denomination,  and  implies,  that  in  our  volitions  we  are  not 
a£led  upon.  Aftivity  and  being  aiSled  upon  are  incompa- 
tible with  one  another.  In  whatever  inftances,  therefore, 
it  is  truly  faid  of  us,  that  we  ad, in  thofe  inftances  we  can- 
not be  a6led  upon.  A  being  in  receiving  a  change  of  its 
ftate  from  the  exertion  of  an  adequate  force,  is  not  an  agent. 
Man  therefore  could  not  be  an  agent,  were  all  his  volitions 
derived  from  any  force  ;  or  the  efFe£ls  of  any  mechanical 
caufes.  -In  this  cafe,  it  would  be  no  more  true  that  he  ever 
ac^s,  than  it  is  true  of  a  ball  that  it  a6ls,  when  flruck  by 
another  ball. 

Ta 

*  The  liberty  thus  defined,  is  fuppofed  to  be  confiftent  with  i^- 
if>g  with  a  regard  to  motives.  Suppofing  a  power  of  felf-determt- 
ftatidn  to  exift,  it  is  by  no  means  neceifary  it  fliould  be  exerted. 
without  regard  to  any  end  or  rule. 


N 


3* 


To  prove,  that  a  felf-determining  power  belong  to  the 
willjit  is  urged,  that  we  ourfelves  areconfciousof  pofleffing 
fuch  liberty.  We  blame  and  condemn  ourfelves  for  our 
adlions  ;  have  an  inward  fenfe  of  guilt,  fhame,  and  remorfc 
of  con  fcience,  which  feelings  are  inconfiftent  with  the  fcheme 
of  necellity. 

We  univerfally  agree,  that  fome  acflions  deferve  praife, 
and  others  blame  ;  for  which  there  would  be  no  foundation, 
if  we  were  invincibly  determined  in  every  volition.  Ap- 
probation and  blame  are  confequent  upon  free  adions  only. 

It  is  an  article  in  the  chriftian  faith,  that  God  will  ren- 
der rewards  and  punifliments  to  men  for  their  anions  in 
this  life.  We  cannot  maintain  his  juftice  in  this  particu- 
lar, if  men's  adlions  are  neceflary,  either  in  their  own  na- 
ture, or  by  divine  decrees  and  influx. 

Activity  and  felf-determining  powers  are  the  foundatioa 
of  all  morality,  all  dignity  of  nature  and  charader,  and  the 
greateft  poffible  happinefs  ;  it  was  therefore  neceflary,  that 
fuch  powers  Ihould  be  communicated  to  us,  and  that  fcope 
within  certain  limits  ftiould  be  allowed  for  the  exercife  of 
ihem. 

Mojhiim^s  Ecchfiafttcal Uijiory y  'vol.  ^.p.  3,  7,  g. 
Whitby^  on  the  Fi've  Points^  p.  106,  107,    120,   125, 

134,  251,  252,  254,  395,  393. 
Taylor  on  Original  Sin,  p.  13,  1 25. 
Stackhou/e*s  Body  of  Diruinity,  p,  1 55,  1 56. 
Locke  on  Free  WilL--'Leiters  bet-ween  Clarke  and  Lehuiix, 
Correfpondence  het^weenPrieJihy  and  Price, 
Colli er^s  Hijlorical  DiSiionaryg  'vol  i .     \^See  Arminians.^ 

ARNOLD  I  STS,a  denomination  in  the  twelfth  century, 
which  derive  their  name  from  Arnold,  of  Brefia.  Having 
obferved  the  calamities  that  fprung  from  the  opulence  of 
the  Pontiffs  and  Bt/hops,he  maintained,  that  nothing  was  to 
be  left  to  the  minifters  of  the  gofpel  but  a  fpiritual  autho- 
rity. 


32  A        S        C 

rity,  and  a  fubfiftence  drawn  front  tithes,  and  from  the  vo- 
luntary oblations  of  the  people. 

Mop  dm' i  Ecclejiafiical  Hijiqry,  vol,  1.  p.  50. 

ARTEMONITES,  a  denomination  in  the  fecond  cen- 
tury, fo  called  from Arteman, who  taught,  That  at  the  birth 
oi  the  man  Chrift,  a  certain  divine  energy y  or  portion  of  the 
divine  nature,  united  itfelf  to  him. 

heim,  ibid,  tfol,  i,  p,  191. 


ARTOTYRITES,  a  denomination  in  the  fecond  cen- 
tury, who  celebrated  the  Eucharift  with  bread  and  cheefe, 
faying,  that  the  iirft  oblations  of  men  were  of  the  fruits  oi 
the  earth,  and  of  flieep.  The  word  is  derived  from  the 
Greek  of  ot^roq  bread,  and  rupo?  cheefe. 

The  Artemonites  admitted  women  to  the  prieft-hood  and 
cpifcopacy. 

Broughtoii' 5  Hijlorical  Library^  ^voL  i, p,  85, 

ASCLEPIDOTiEANS.  a  denomination  in  the  third 
century  ;  fo  called  from  Afclepiodotus,  who  taught  that  Je- 
fus  Chrifi  was  a  mere  man. 

Broughton,  ibid.  p.  88, 

ASCODROGITES,  a  denomination  which  arofe  in  the 
year  i8r.  They  brought  into  their  churches,  bags  or  fkins, 
filled  with  new  wine,  to  reprefent  the  new  bottles,  filled 
with  new  wine,  mentioned  by  Chrift  They  danced  round 
thefe  bags,  or  fkins,  and  intoxicated  themfelves  with  the 
wine.  They  are  likewife  called  Afcita^  and  both  words  are 
derived  from  the  Greek  of  acH&?  a  bottle^  or  bag. 

Brought  on  J  ibid.  p.  ^'i, 

ASCODRUTES,  a  branch  of  Gnoftics  in  the  fecond 
century  ;  who  placed  all  religion  in  knowledge,  and  afferted 
that  divine  myfteries,  being  the  images  of  invifible  things, 
ought  not  to  be  performed  by  vifible  things,  nor  incorporeal 

things 


A       T       H  33 

things  by  corporeal  and  fenfible.     Therefore,  they  rejc£led 

haptifm  and  the  Euthariji. 

Broughtotij  ibid,  p.  89. 

ASSURITANS,  a  branch  of  the  Donatifts,  who  held 
that  the  Son  was  inferior  to  the  Father  ;  and  the  Holy 
Ghoft  to  the  Son.  They  re-baptized  thofe  who  ennbraced 
their  fed  ;  and  alTerted  that  good  men  only  were  within  the 
pale  of  the  church.     [See  Donatifts.] 

Didionary  of  Arts  and  Sciences,  'vol,  l.p.  207. 

ATHANASIANS.  Thofe  who  profefs  fimilar  fentl- 
ments  to  thofe  taught  by  Athanafius,  bifhop  of  Alexandria, 
who  fiourifhed  in  the  fourth  century.  He  was  bifhop,  forty- 
fix  years  ;  and  his  long  adminiftration  was  fpent  in  a  perpet- 
ual combat  againft  the  powers  of  Arianifm.  He  is  faid,  to 
have  confecrated  every  moment,  and  every  faculty  of  his  be- 
ing, to  the  defence  of  the  do^lrine  of  the  Trinity.  The 
fcheme  of  Athanafius  made  the  Supreme  Deity  to  Confift  of 
three  perfons,  the  fame  in  fubftance,  equal  in  power  and 
glory.  The  firft  of  thofe  three  perfons  and  fountain  of  di- 
vinity to  the  other  two,  it  makes  to  be  the  Father.  The 
fecond  perfon  is  called  the  Son,  and  is  faid  to  be  defcended 
from  the  Father,  by  an  eternal  generation  of  an  ineffable  and 
Incomprehenfible  nature  in  the  efTence  of  the  Godhead. — ■ 
The  third  perfon  is  the  Holy  Ghofl,  derived  from  the  Fa- 
ther and  the  Son,  but  not  by  generation,  as  the  Son  is  deri- 
ved from  the  Father,  but  by  an  eternal  and  incomprehenfi- 
ble proceffion.  Each  of  thefe  perfons  are  very  and  eternal 
God,  as  much  as  the  Father  himfclf ;  and  yet  though  dif- 
tinguifhed  in  this  manner,  they  do  not  make  three  Gods, 
but  one  God.* 

E  This 

•  It  is  thus  exprefled  in  the  Athanafian  creed.  The  catholic 
faith  is  this,  that  we  worlhip  one  God  in  Trinity,  and  Trinity 
in  Unity.  For  there  is  one  perfon  of  the  Father,  another  of  the 
Son,  and  another  of  the  Holy  Ghcft.  But  the  Godhead  of  the 
Father,  of  the  Son,  and  of  the  Ht)Iy  Ghoft  is  all  one  5  the  glo^ 
fy  ec^uaJ,  the  majelly  co-ctcrnal. 


34  A        T        11 

This  fyftcm  alfo  includes  in  it  the  belief  of  two  natures 
in  Jefus  Chriil,  viz.  the  divine  and  human,  forming  one 

perfon. 

To  prove  the  iJlvtnity  of  Chrid,  and  his  co-equality  with 
the  Father,  this  denomination  argue  thus. 

In  John  i.  i.  it  is  faid  exprefsly,  In  the  leglnning  was  the 
Word,  and  ihe  Wordivas  with  GoD,  and  the  fVordwas  GoD. 
Which  implies,  that  the  JVord  exifted  from  all  eternity,  not 
as  a  diftinft,  feparate  power,  but  the  Word  was  with  God, 
and  the  Word  zvas  God,  not  another  God,  but  only  another 
perfon,  of  the  fame  natnre,  fubftance,  and  Godhead. 

It  is  evident,  that  St.  John,  intended  the  word  God  in 
this  (Iridl  fenfe,  from  the  time  of  which  he  is  fpeaking.  In 
the  beginning  the  Word  was  God,  before  the  creation.  It 
is  not  laid,  that  he  was  appointed  God  over  the  things  which 
Ihould  be  afterwards  created.  He  was  God  before  any  do- 
minion over  the  creatures  commenced. 

It  is  faid,  that  all  things  abfolutely  were  made  by  him  ; 
therefore  he  who  created  all  things,  cannot  be  a  created  be- 
ing. Since  nothing  was  made  but  by  and  through  him,  it 
follows  that  the  Son,  as  creator,  muftbe  eternal  and  ftridlly 
divine. 

Chrift's  divinity  and  co-equality  with  the  Father,  are 
plainly  taught  in  Phil.  ii.  5,  6,  7,  &c.  Let  this  rnind  be  in 
yni,  which  zvas  alfo  in  Chrij}  Jefus  t  who  being  in  the  farm  of 
God,  thought  it  not  robbery  to  be  equal  with  GoD,  but  jnade 
himfelf  of  no  refutations  and  took  upon  hijn  the  form  of  a  fer» 
vant,  Sec, 

Our  divine  Saviour  fays  of  himfelf,  I  and  my  Father  are 
one,  John  v.  19.  He  that  has  feen  jne^  has feen  the  Father. 
John  X.  30.  All  that  the  Father  hath  are  mine.  John  xvi. 
1 5.  Thofc  high  and  ftrong  expreflions  teach,  that  he  is  the 
fupreme  God. 

The  prophets  dcfcribe  the  true  God  as  the  only  Saviour 

of 


A       T       H  35 

of  finners.  For  thus  it  Is  written,  /,  even  I  am  Jehavah, 
and  hejldes  me  there  is  no  Saviour.  Jefus  Chrift  not  only 
profefTes  to  fave  finners,  but  he  calls  himfelf  the  Saviour,  hf 
way  of  eminence.  Hence  it  is  evident,  that  he  affumes  a 
a  charafter  in  the  moft  emphatical  way,  which  the  God  of 
Ifrael  had  challenged  and  appropriated  to  himfelf. 

The  divine  titles,  which  are  afcribed  to  the  Son  in  fcripture 
^re.  The  true  God.  i  of  John  v.  20.  The  mighty  God. 
Ifai.  ix.  6.  The  Alpha  and  Omega,  the  jirji  and  the  lojl. 
Rev.  i.  8.  The  God  over  all  bleffed forever  more.  Rom. 
ix.  5.  And  Thomas  calls  Chrift,  after  his  refurre6^ion, 
his  Lord  and  God, 

The  titles  given  to  Chrift  in  the  New  Teftament,  are  the 
fame  with  thofe  which  are  given  to  God  in  the  Jewifh 
fcriptures.  The  name  Jehovah y*  which  is  appropriated  to 
God,  Pfalm  Ixxxiii.  18.  Ifai.  xiv.  5.  is  given  to  Chrift. 
See  Ifai.  xiv.  23,  25  compared  with  Rom.  xiv.  12.  Ifai. 
xi.  3  compared  with  Luke  i.  76.  Jefus  is  the  perfon  fpo- 
ken  of  by  St.  John,  whofe  glory  Efaias  is  declared  to  have 
feen,  when  he  affirms  he  faw  the  Lord  of  hofts.  Therefore 
Jefus  is  the  Lord  of  hofts. 

The  attributes,  which  are  fornetimes  appropiated  to  God, 
are  applied  to  Chrift. 

Omnifcience  is  afcribed  to  Chrift.  John  xvi.  i  o.  Noio 
we  are  Jure  that  then  knoweji  all  things.  To  be  the  fearcher 
of  the  heart,  is  the  peculiar  and  diftinguiftiing  chara6leriftic 
of  the  one  true  God,  as  appears  from  Jer.  xvii.  10.  Yet 
our  bleffed  Lord  claims  this  perfe(flion  to  himfelf.  I  am  he, 
faith  he,  that  Jearcheth  the  reins  and  the  heart.     Rev.  ii.  23, 

Omni-prefence 

•  It  has  been  obferved  by  critics  on  the  word  Jehovah,  that  the 
firft  fy liable  Jahy  means  the  divine  cflence,  and  that  by  ho'vah 
may  be  underftood,  calamity,  grief,  deftrudion.  Hence  fome 
have  fuppofed,  the  defign  of  that  venerable  name  was  to  convey 
unto  us  the  ideas  of  a  divine  effence  in  a  human  frame,  and  a 
fuffcrin^  and  crucified  Meffiah, 


36  A       T       H 

Oninlprefence,  another  divine  attribute,  is  afcribcd  1^ 
Chrilt.  Matt,  xviii.  20.  U^'here  tiuo  or  three  are  gathered 
together  in  juy  namey  there  am  /,  hi  the  midji  of  them. 

Immutability  is  afcribcd  to  Chrift.  Heb.  i.  10,  11,  12. 
^hou  art  the  fame  y  and  thy  years  f jail  not  fail.  This  is  the 
very  defcription  which  the  Pfalmift  gives  of  the  immutabi- 
lity of  the  only  true  God.     JSec  alfo  Heb.  xiii.  8. 

Eternity  is  afcribcd  to  Chrift.  Rev.  i.  8.  The  Son's  be- 
ing Jehovah,  is  another  proof  of  his  eternity,  that  name  ex- 
pre fling  neceffciry  exiflence, 

Chriil:  is  alfo  faid  to  have  almighty  power.  Heb.  i.  3. 
See  alfo  Phil.  3,  21,  &c. 

The  truth  and  faithfulnefs  pf  God  are  afcribcd  to  Cbrift. 
/  aniy  fays  he,  the  truths  dco. 

Divine  works  are  alfo  afcribcd  to  Chrift,  viz.  creationt 
prefervation,  zndforgivenefs  of  fins. 

There  are  numerous  texts  of  fcripture.  which  affert  that 
Chrilt  is  the  creator  of  all  things.  See  Heb.  i.  10.  Thou 
Lord  in  the  beginning  haft  laid  the  foundation  -of  the  earthy  and 
if)*  heavens  are  the  zuork  of  thy  hands.     See  alfo  Rev.  iii.  14. 

1  of  Cor.  viii.  6.  and  various  other  palfages. 

The  work  of  creation  is  every  where  in  fcripture,  repre* 
fented  as  the  mark  and  charaderiftic  cf  the  true  God.     See 

2  of  Kings  xix.  ic;.     Job  xxii.  7.     Pfalmxix.  i.     Hence 
it  is  evident  that  Chriif,  the  creator,  is  the  true  God. 

Prefervation  is  afcribcd  to  Chrifl  Heb.  i.  3.  Uphold- 
ing all  things  by  the  zvord  of  his  power, 

Chrift  himfelf  fays,  in  Matt,  ix.  6.  The  Son  of  man  hath 
poiver  on  earth  to  forgive  fins. 

Chrift'c  being  appointed  the  fupreme  Judge  of  the  world, 
is  an  evidence  that  he  ir.  the  true  God.  The  GoD  of  If- 
fael  is  emphatically  ftyled,  the  Judge  of  all."* 

Religious 

•  Sec  Mr,  Alexunder's  kte  May  on  the  Real  Deity  of  Jcfus 

PhriA, 


A       T       H  37 

Religious  worfhip,  though  appropiated  to  God,  was  by- 
divine  approbation  and  command  given  to  Chrift.  Heb.  i. 
6.  The  apoIUe  fpeaking  of  Chrift,  fays,  Let  the  angels  of 
God  worjlnp  him.  See  alfo  Luke  xxiv.  25.  John  v.  23. 
Rev.  i.  5,  6.     v.  13,  &c. 

The  fcripturc  every  where  alTerts  that  God  alone  is  to  be 
worfhipped.  The  fame  fcripture  afferts  that  our  bleffed  Sa- 
viour is  to  be  worihipped.  Thus  St.  Stephen  adores  him 
with  dirccl  worfhip  :  Lord^ejus  receive  viy  Jpirlt.  The 
obvious  confequence  of  which  is,  our  blefTed  Saviour  is  God. 

This  denomination  allege,  that  divine  titles,  attributes, 
works,  and  worftiip,  are  alfo  afcribed  to  the  Holy  Ghoft. 

Many  plead  that  the  Holy  Spirit  is  called  Jehovah  in  the 
Old  Teftament,  by  comparing  A(?ts  xxviii.  23.  with  Ifai.  vi. 
9.     And  he  alfo  appears  to  be  called  God.     A6ls  v.  4. 

Eternity  is  clearly  the  property  of  the  Holy  Ghoft,  who 
is  ftyled,  by  the  author  of  the  epiftle  to  the  Hebrews,  ih 
eternal  Spirit.     Heb.  ix.  14. 

Omniprefence  is  a  neceffary  proof  of  divinity.  This  at- 
tribute belongs  to  the  Holy  Spirit ;  for  thus  faith  the  infpi- 
red  poet,  JVJnther  Jhalll  go  from  thy  Spirit  ?   Pfalm  cxxxix.  7. 

Omnifcience  is  afcribed  to  the  Spirit,  i  of  Cor.  ii.  10. 
Tor  the  Spirit  fearcheth  all  things ^  even  the  deep  things  ofGoT>, 

St.  Paul  declares,  that  his  ability  to  work  all  manner  of 
'  aftoniftiing  miracles,  for  the  confirmation  of  his  miniftry, 
was  imparted  to  him  by  the  Spirit.  Rom.  xv.  19.  The 
fame  a£l  of  divine  grace,  viz.  our  fpiritual  birth,  is  afcribed 
without  the  change  of  a  fmgle  letter  to  God  and  the  Spirit. 
John  ii.  I.     I  of  John  v.  4. 

The  chief  texts  produced  to  prove  that  divine  worfhip  is 
given  to  the  Spirit  are.  Matt,  xxiii.  19.  Ifai.  vi.  3,  com- 
pared with  verfe  9.  Afts  xxviii.  25, — &c.  Rom  ix.  i. 
Rev.  i.  4.     2  of  Cor.  xiii.  14. 

There  are  various  texts  of  fcripture,  in  which.  Father, 

Son, 


-8  A        U 


3 


Son,  and  Spirit,  are  mentioned  together,  and  rcprefcntei 
under  diftind  pcrfonal  chara6ters. 

At  the  baptifm  of  Chrift,  the  Father  fpeaks  with  an  au- 
dible voice,  the  Son  in  human  nature  is  baptized  by  John, 
and  the  Holy  Ghoft  appears  in  the  fhape  of  a  dove.  Matt. 
iii.  1 6,  17. 

The  Trinity  of  perfons  in  the  Godhead  appears  from  our 
baptifm,  becaufe  it  is  difpenfed  in  ths  name  of  the  Father^  of 
the  Son,  and  of  the  Holy  Ghoft, 

The  Trinity  of  perfons  alfo  appears  from  the  apoftolic  be- 
nedidlion,  The  grace  of  the  Lord  Jefus,  the  lave  of  GoDf  and 
the  cormminion  of  the  Holy  Ghoft  he  with  you  all,  Amen,  i  of 
Cor.  xiii.  14.  And  alfo  from  the  teftimony  of  the  three  in 
heaven,  contained  in  i  of  John,  v.  7.  The  Trinity  in  Unity 
Is  one  Supreme  Being,  diftinguifhed  from  all  others  by  the 
name  Jehovah.  Deut.  vi.  4.  The  Lord  our  God  is  one 
Jehovah.  Yet  Chrift  is  Jehovah.  Jer.  xxiii.  6.  So  is 
the  Spirit.  Ezek.  viii.  i,  3.  Therefore  Father,  Son,  and 
Holy  Ghoft,  are  one  Jehovah.  They  are  three  perfons,  but 
have  one  Jiame,  and  one  nature. 

IVaterland^ s  Sermons,  f,  34,  69,  97,  164. 

Vindication  of  Chrifs  Divinity,  p,  263,  269. 

Seed*s  Sermons,  njol.  z.  /.  420. 

Doddridge* s  LeSiures,  p.  392. 

Willard's  Body  of  Di'vinity,  p.  lOO. 

Hsr'vey^s  Letters,  p.  103,  104. 

Joneses  DoSirine  oj  the  Trinity,  p.  2,  34,  62,  69. 

Abbadit  on  the  Di'vinity  ofCbriJt.p.  58,  65,  242. 

R.obinfon*s  Plea. 

Mather  on  the  Word  Jeho<vah, 

The  Creed  oJ  Athanafius, 

AUDi^ANS,  a  denomination  in  the  fourth  century  ;  fo 
called  from  Audasus,  who  was  faid  to  have  attributed  to 
the  Deity  a  human  form. 

Mojheitn's  Ecchjiajtical  Hifory,  vol*  i.  p,  350. 

AZYMITES, 


BAP 


3f 


AZYMITES.  So  called  from  the  Greek  cc^p^o;  a  nam* 
given  by  the  Greeks  in  the  eleventh  century,  to  the  Chrifti- 
ans  of  the  Latin  church,  becaufe  they  ufe  unleavened  bread 
in  the  Euchariji. 

Hifiorical  Diaionaryt  <voh  i,     [See  Jzymit^.] 


•<^»»e?>:^s^^^l9011<i€€#«€e««-^ 


B 


'APTISTS,orANTlPiEDOBAPTISTS.  This 
denomination  claim  an  immediate  defcent  from  the  apof- 
ties  :  and  aflcrt,  that  the  confticution  of  their  churches  is 
from  the  authority  of  Jefus  Chrift  himfclf,  and  his  imme- 
diate  fuccelTors. 

Many  others,  indeed,  deduce  their  origin  as  a  fe(5l  from 
much  later  times,  and  affirm  that  they  firft  fprang  up  in 
Germany  in  the  fixteenth  century. 

The  diftinguiihing  tenets  of  the  Bapttjis  are  as  follow  ; 
to  which  are  added  a  few  of  the  arguments  made  ufe  of  in 
defence  of  their  fentiments. 

I.  That  thofe  who  a£lually  profefs  repentance  towards 
GoDy  faith  in,  and  obedience  to  our  Lord  Jefus,  are  the  only 
^TO^tx  fubjeds  of  baptifm  ^  znd  xh^iX.  im?nerft on  is  neceflary 
to  the  due  adjyi'inijlration  of  that  ordinance. 

For,  fay  they,  John,  the  firft  adminiflrator  of  that  ordi- 
nance, preached  the  baptifm  of  repentance  ^  and  required  ?<?- 
pentance  previous  to  baptifm.  Matt.  iii.  2,  5,  6,  8.  See 
John  iv.  I.  Jefus  firft  made  difclples,  and  then  baptized 
thorn,  or  ordered  them  to  be  baptized  ;  and  with  his  prac- 
tice agrees  the  commiftion  he  gave  in  Matt,  xxviii.  19, 
with  which  compare  Mark  xvi.  16.  See  alfo  A<Sls  viii. 
37,  and  other  paifages  of  fcripture,  where  repentance  and 
faith  arc  mentioned  as  neceflary  in  order  to  baptifm. 

PThofoever  are  baptized  into  Chrifl,  have  put  on  Chrifi,  have 
fut  on  the  new  man  :  but  to  put  on  the  nevir  man,  is  to  be 

formed 


40  BAP 

formed  hi  righteoufnefs,  hoUnefsf  and  truth.  This  whole  ar-* 
gument  is  in  the  exprefs  words  of  St.  Paul  :  the  major  pro- 
pofition  is  pofitively  determined,  Gal.  iii.  27.  The  minor 
in  Ephcf.  iv.  24.  The  conclufion  then  is  obvious,  that 
they  who  are  not  formed  anew  /;;  righteoufnefs,  holinefsf  and 
truth  ;  they  who  remaining  in  the  prefent  incapacities,  can- 
not walk  in  neivnefs  of  life ^  have  not  been  baptized  into  Chrifty 
have  not  that  baptifm  which  is  the  anfwer  of  a  good  confcience 
towards  God,  which  is  the  only  baptifm  that  faves  us  : — 
and  as  this  is  the  cafe  of  children,  they  are  not  proper  fub- 
jedls  of  that  ordinance, 

Refpeding  the  mode,  they  argue  from  the  fignification 

of  the  word  baptifm from  the  phrafe,  buried  zvith  him 

in  baptifm from  the  firfi:  adminiftrators  repairing  to  rivers, 

and  the  practice  of  the  primitive  church  after  the  apofiles. 

1 1 .  The  Baptifis  in  general  refufe  to  communicate  with 
other  denominations. 

For  they  fuppofe  the  mode  of  immerfion  eflential  to  bap- 
tifm ;  and  that  baptifm  is  necefiary  previous  to  receiving 
the  Lord's  fuppcr  :  and  that,  therefore,  it  would  be  incon- 
fiftent  for  them  to  admit  unbaptized  perfons  (as  others  are 
in  their  view)  to  join  with  them  in  tliis  ordinance. 

This  denomination  all  unite  in  pleading  for  univerfal  lib- 
erty of  confcience.  For  they  allege,  ih:ii  the  [acred  rights  of 
confcience  are  unalienable,  and  fubje6l  to  no  control  but  that 
of  the  Deity.  For  it  does  not  appear  that  God  has  given 
fuch  authority  to  one  man  over  another,  as  to  compel  any 
one  to  his  religion.  Nor  can  any  fuch  power  be  veiled  in 
the  magiftrate  by  the  confent  of  the  people  ;  becaufe  no 
man  can  fo  far  abandon  the  care  of  his  own  falvation,  as 
blindly  to  leave  it  to  the  choice  of  any  other,  whether 
prince  or  fubje£l:,  to  prefcribe  to  him  what  faith,  or  worfhip 
he  fhall  embrace. 

In  the  fccond  place y  The  care  of  the  fouls  cannot  belong  to 
the  civil  magiftrate,  becaufe  his  power  confifts  only  in  out« 

ward. 


B        A        F  4£ 

ward  force,  but  true  and  faving  religion  confifts  In  the  in- 
ward perfuafion  of  the  mind,  without  which,  nothing  can  be 
acceptable  to  God,  And  fuch  is  the  nature  of  the  under- 
ftanding,  that  it  cannot  be  compelled  to  any  thing  by  out- 
ward force. 

From  thefe,  and  many  other  confiderations,  they  conclude 
that  all  the  power  of  civil  government  relates  only  to  men's 
civil  intereft  ;  is  confined  to  the  care  of  the  things  of  this 
world,  and  has  nothing  to  do  with  the  world  to  come. 

In  confequence  of  this  tenet,  the  Bapujis  exclaim  againft 
the  civil  authority  compelling  people  to  fupport  miniders  ; 
but  they  enjoin  it  on  their  churches  as  an  incumbent  duty, 
to  afford  their  mi niftcrs  a  comfortable  fupply. 

The  alTociation  of  Baptijis  in  New-England  call  them- 
felves  Calvinifts,  with  regard  to  do6lrines  ;  and  Indepen- 
dents, with  reference  to  church  government.  [See  Calvi- 
nifts and  Independents.] 

The  Englifti  Baptijis  have  been  divided  into  two  parties 
ever  fince  the  beginning  of  the  Reformation,  viz.  thofe  who 
follow  the  Cahmijiical  doSf rifles,  and  from  the  principal  point 
in  that  ^\vin,  perfonfJ  eleSiion ,  are  termed  particular  Baptijis  ^ 
and  thofe  who  profefs  the  Arrninian  tenets  ;  and  are  alfo  from 
the  chief  of  thofe  dodlrines,  univerfal  redemption^  ftyled  ge- 
neral Baptijis. 

For  an  account  of  the  other  denominations  of  Baptifts, 
fee  Dunkers,  Kethians^  Mennonites,  Sabbatarians,  and 
Uckewallifts. 

Crojbfs   Hijlory   cf  the  Englijh  Baptijis^ 

<voL  \.  p.  23,  173.     vol.  4,  p.  165, 
Hijiory  of  Religion,  No.  35/.  ^93* 
Baptiji^s  Confejjjon  of  Faith,  p.  47,  50, 
Gill  on  Baptifm,  p,  93,  94.,  95. 
Baylor'' 5  Liberty  of  Propbefying,  p.  329* 
BtillmarC s  EhSiion  Sermon,  p.  II,  aj,  24. 
AJfociation  Minutes, for  iJ77'  p-  4. 

F  BARDESANISTES, 


4.2 


BAR 


BARDES  \NJSTES,  a  denomination  in  the  fecond  ccn- 
tury,  the  followers  of  Bardefanes,  a  native  of  Edeffa,  and  a 
man  of  a  very  acute  and  penetrating  genius. 

The  fum  of  his  do6lrine  was  as  follows  : 

^  I.  That  there  is  a  Supreme  God.  pure  and  benevolent, 
abfolutely  free  from  all  evil  and  imperfeftion  :  and  there  is 
alfo  a  Prince  of  Darhiefs^  ihe  fountain  of  all  evil,  diforder, 
and  mifery. 

II.  That  the  Supreme  God  created  the  world  without 
any  mixture  of  evil  in  its  compofiti^.n  ;  he  ga\e  exiftence 
alfo  to  its  inhabitants,  who  came  out  of  hi^  forming  hand, 
pure  and  incorrupt,  endued  with  fubile  ethereal  bodies,  and 
fpirits  of  a  celeftial  nature. 

III.  That  when  the  Prince  of  Darknefs  had  enticed  men 
to  fin,  then  the  Supreme  God  permitted  them  to  fall  into 
lluggifli  and  grofs  bodies,  formed  of  corrupt  matter  by  the 
evt I  principle.  He  permitted  alfo  the  depravation  and  difor- 
der which  this  malignant  being  introduced  both  into  the 
naural  and  moral  world,  defigning  by  this  permiffion,  to  pu- 
ni(h  the  degeneracy  and  rebellion  of  an  apoflate  race.  And 
hence  proceeds  the  perpetual  conflid  between  reafon  and 
paflion  in  the  mind  of  man. 

IV.  That  on  this  account  Jefus  defcended  from  the  up- 
per regions,  clothed  not  with  a  real,  but  with  a  celeftial  and 
aerial  body,  and  taught  mankind  to  fubdue  that  body  of  cor- 
ruption, which  they  carry  about  with  them  in  this  mortal 
life  j  and  by  cbjiinence,  fajling^  and  contemplation,  to  difen- 
gage  themfelves  from  the  fervitude  and  dominion  of  that 
jnallgnant  matter ^  which  chained  down  the  foul  to  low  and 
ignoble  purfuits. 

V.  That  thofewho  fubmit  themfelves  to  the  difcipline 
of  this  divine  teacher,  Ihall,  after  the  diflblution  of  this  ter- 
reftrjal  body,  mount  up  to  the  manfions  of  felicity,  clothed 
with  etherial  vehicles,  or  celeftial  bodies. 

This 


B        A        S  43 

This  denomination  was  a  branch  of  the  Gnoflics.  [See 
Gnoftics.] 

MoJheim*s  Ecclejiofiical  Hijiory,  <vol.  \.p    179,  180. 

BARLAAMITES,  a  denomination  in  the  fixteenth  cen- 
tury, followers  of  Barlaani :  he  was  by  birth  a  Neopolitan, 
and  monk  of  the  order  of  St.  Bafil.  He  maintained  that 
the  light  which  firrouiided  Chrift  on  mount  Tabor,  was  nei- 
ther the  divine  effsncc*.  nor  flowed  from  it  * 

B^t^ughtons  HiJloricaL  Library t  'VoL  l.  p.  127. 

BASIL]  DIANS,  a  denomination  in  the  fecond  century, 
from  Bafili:^;.':,  chief  of  the  Egyptian  Gnoftics.  He  ac- 
knowledi^ed  U\\,  <  xiftence  of  one  Supreme  God.  perfedl:  in 
goodnefs  and  ..if^'om,  who  produced  from  his  own  fub- 
ftance  feven  beings,  or  Mons^  of  a  moft  excellent  nature. 
Twoof  thefe^5,7x.  c^iWadiDynamis  2Lnd  Sophia  [\.  e.p:zver  a.nd 
wifdom)  engendered  the  angels  of  the  higheft  order.  Thefe 
angels  formed  an  heaven  for  their  habitation,  and  brought 
forth  other  angelic  beings,  of  a  nature  fomewhat  inferior 

to 

*  Barlaam  was  oppofed  by  Palamas,  archbifhop  of  Theffalo- 
nica,  who  afferted  that  the  light  feen  upon  Tabor,  was  an  uncre- 
ated light,  and  co-eternai  with  God. 

t  The  word  ajojv,  oruEon,  from  expreffingonly  the  duration  of 
beings,  was,  by  a  metonymy,  employed  to  fignify  the  beings  them- 
felves.  Thus  the  Supreme  Being  was  called  atioi/*  or  ^on,  and 
the  angels  diftingaifhed  alfo  by  the  title  of  ^ons.  All  this  will 
lead  us  to  the  true  meaning  of  that  word  among  the  G nellies. 
They  had  formed  to  themfelves  the  notion  of  an  invifihle  world, 
composed  q{ entities  owirtuest  proceeding  from  the  Supreme  Be- 
ing, and  fucceeding  each  other  at  certain  intervals  of  time,  fo  as 
to  form  an  eternal  chains  of  which  our  world  was  the  termina- 
ting link.  To  the  beings  which  formed  this  eternal  chain,  the 
Gnoftics  affigned  a  certain  term  of  duration  and  a  certain  fphere 
of  aftion.  Their  terms  of  duration  \nz:  2.,  at  firft,  called  uEons  and 
they  themfelves  were  afterwards  mctofi-imicalU  dillisguiihed  by 
thatthle. 


U  B        A        5^ 

to  their  own.  Many  other  generations  of  angels  followecl 
thefe  ;  new  heavens  were  alfo  created,  until  the  number  of 
angelic  orders,  and  of  their  refpedive  heavens,  amounted  to 
tJ?rec  hundred  andfixiy-fivey  and  thus  equalled  the  days  of  the 
year.  All  thefe  are  under  the  empire  of  an  omnipotent 
Lord,  whom  Bafilides  called  Abraxas,, 

The  inhabitants  of  the  loweft  heavens,  Vvhich  touched  up- 
on the  borders  of  the  eternal,  malignant,  and  fc]f-animate4 
rnatUr,  conceived  the  defign  of  fprniing  a  wor'd  trom  that 
confufcd  mafs,  and  of  creating  an  order  of  brings  to  people 
it."'^  This  defign  was  carried  into  execution,  and  wa-^  ap- 
proved by  the  Supreme  God,  who,  to  the  animal  liTe,  with 
which  only  the  inhabitants  of  this  new  world  were  at  firft 
endowed,  addea  a  reafonablc  foul,  giving  at  the  fame  time 
to  the  angels,  the  empire  over  them. 

Thefe  angelic  beings,  advanced  to  the  government  of  the 
world  which  they  had  created^  felh  by  degrees,  from  their 
original  punty,  and  manifeftcd  foonthefaial  mark?:  of  their 
depravity  and  corruption.  They  not  only  endeavoured  to 
efface  in  the  minds  of  men  the  knowledge  of  the  Supreme 
Being,  that  they  might  he  worfhipped  in  his  (lead  but  alfo 
began  to  war  againlt  one  another,  with  an  ambitious  view 
to  enlarge,  every  one,  the  bounds  of  his  refpL;Ct:ive  dominion. 
The  moft  arrogant  ai]d  turbulent  of  all  thefe  angelic  fpirits, 
was  that  which  prcfided  over  the  Jewifl;  nation.  Hence 
\\\t  Supreme  God,  beholding  with  compaflion  the  mifera- 
bie  ftate  of  rational  beings,  who  groaned  under  the  contefl 
of  thefe  jarring  powers,  fent  from  heaven  liis  Son  Nus,  or 
ChriJ},  the  chief  cf  the /E^wj,  that,  joined  in  afubftantial  uni- 

on 

•  Bafilides  fuppofed  this  lower  worl(5  to  have  been  ir.ade  by  an- 
Pth.  Many  embraced  this  opinion,  becaufe  they  thought  if  be- 
low the  Supreme  Being  to  meddle  tv'iih  mattrr  in  order  to  give 
It  form  and  beauty.  They  judged  it  unworthy  cf  him  to  make 
]perifhing  and  mortal  beings.  Above  all,  they  could  not  er^dorc 
i\yt  ruppofition,  that  God  is  the  author  cf  the  many  evils  whicji 
jre  in  ihcr  vvcrld* 


B       A       X  45 

on  witli  the  man  Jcfus,  he  might  reflore  the.  knowledge  of 
the  Supreme  God,  deftroy  the  empire  of  thofe  angelic  na- 
tures which  prefided  over  the  world.,  and  particularly  that 
of  the  arrogant  leader  of  the  Jewifh  people.  The  God  of 
Xhe  Jews  alarmed  at  this,  font  forth  his  miniders  to  feize 
the  man  Jefus,  and  put  him  to  death.  They  executed  his 
commands,  but  their  cruelty  could  not  extend  to  Chrift, 
fjgainft  whprri  their  efforts  were  vain.  Thofe  fouls  who 
obey  the  precepts  of  the  Son  of  God,  fiiall  after  thedilTolu- 
tion  of  their  mortal  frame,  afccnd  to  the  Fatlier,  while 
tjieir  bodies  return  to  the  corrupt  mafs  of  matter  whence 
they  were  formed.  Difobedient  fpirits,  on  the  contrary, 
ihall  pafs  fuccetlively  into  other  bodies.     [See  Gnoftics.j 

Mojheim* 5  Ecclefiajiical  Hijiory,  <voL  i,  p,  i8l,  182,  183. 

Lartiner'^s  Works. 

B  AXTERI  ^NS.  So  called  from  the  learned  and  pious 
Mr.  Richard  Baxter,  who  was  born  in  the  year  1615.  His 
defign  w^as  to  reconcile  Calvin  and  Arminius.  For  this 
purpofe  he  formed  a  middle  fcheme  between  their  fyftems. 
He  taught  that  God  had  eleded  fome,  whom  he  is  deter- 
mined to  fave  without  any  forefight  of  their  good  works. 
And  that  others,  to  whom  the  gofpel  is  preached,  have  com- 
mon grace,  which,  if  tkey  improve,  they  fnall  obtain  faving 
grace,  according  to  the  doctrine  of  Arminius.  This  deno- 
mination own  with  Calvin,  that  the  merits  of  Chrift's  death 
are  to  be  applied  to  believers  only  ;  but  they  alfo  alTert, 
that  all  men  are  in  a  flate  capable  of  falvation. 

Mr. Baxter  maintains,  that  there  may  be  a  certainty  of  per- 
feverance  here  ;  and  yet  he  cannot  tell,  whether  a  man  may 
not  have  fo  weak  a  degree  of  faving  grace,as  to  lofe  it  again. 

In  order  to  prove  that  the  death  of  Chrift  has  put  all  in 
a  flate  capable  of  falvation,  the  following  arguments  are  al- 
leged by  this  learned  author. 

L     It  was  the  nature  of  all  mankind,  y^hich  Chrift  affu- 

mcd 


45  B       A       X 

med  at  his  incarnation  :  and  the  fms  of  all  mankind  were 
the  oceafion  of  his  fufFering. 

II.  It  was  to  Adam,  as  the  common  father  oflapfed 
mankind,  that  God  made  the  promife,  Gen.  iii.  15.  The 
conditional  new  covenant  does  equally  give  Chrift,  pardon^ 
and  life  to  all  mankind  on  condition  of  acceptance.  The 
conditional  grant  isMniver^al, whofoevef  believethJhaUbefaved, 

III.  It  is  not  to  the  eleft  only,  but  to  all  mankind,  that 
Chrift  has  commanded  his  minifters  to  proclaim  his  gofpel ; 
and  offer  the  benefits  of  his  procuring. 

There  are,  (Mr.  Baxter  allows)  certain  fruits  of  Chrin:''s 
death,  which  are  proper  to  the  elec^only.  ift.  Grace  even- 
tually worketh  in  them  true  faith,  repentance,  converfion, 
and  union  with  Chrift  as  his  living  members.  2d.  The 
a6tual  forgivenefs  of  fm,  as  to  the  fpiritual  and  eternal  pun- 
ifhment.  Rom.  iv.  i,  7,  8,  to.  33,  34.  3d.  Our  recon- 
ciliation with  God,  and  adoption  and  right  to  the  hea- 
venly inheritance.  Pfalm  iv.  6,  8,  16.  4th.  The  fpirit  of 
Chrift  to  dwell  in  us,  and  fanflify  us,  by  a  habit  of  divine 
love.  Rom.  viii.  9,  13,  Gal.v  6.  5th.  Employment  in 
holy  acceptable  fervice,  and  accefs  in  prayer,  with  a  pro- 
mife of  being  heard  through  Chrift.  Heb.  ii.  5,  6.  John 
xiv.  13.  6th.  Well  grounded  hopes  of  falvation,  peace  of 
confcience,  and  fpiritual  communion  with  the  church  myf- 
tical  in  heaven  and  earth.  Rom.  v.  12.  Heb.  xii.  22.  7th. 
A  fpecial  intereft  in  Chrift,  and  interceflion  with  the  Fa- 
ther. Rom.  viii.  32,  33.  8th.  Refurreftion  unto  life,  and 
juftification  in  judgment,  glorification  of  the  foul  at  death, 
and  of  the  body  at  the  refurredlion.  Phil,  iii,  20,  21 .  2.  of 
Cor.  y.  I,  2,  3,,     Rom.  viii.  17,  18,  30,  32,  &c. 

Chrift  has  made  a  conditional  deed  of  gift  of  thofe  bene- 
fits to  all  mankind.  But  the  ele£l  only  accept  and  poftefs 
them.  Hence  we  may  certainly  infer,  that  Chrift  never  ab- 
folutely  intended  or  decreed, that  his  death  fliould  eventually 
j»T;it  all  men  in  pofteflxon  of  thofe  benefits.     And  yet  he  didt 

intend 


B        E       K  47 

intend  and  decrce,that  all  men  fhould  have  a  conditional  gift 
of  them,  by  his  death. 

For  an  account  of  Mr.  Baxter's  fentiments  refpe^fling  the 
Trinity,   fee  Trinitarians. 

Baxter's  Catholic  Theology,  p ,  51,  $2,53. 
-^End  of  DoSirinal  Contro'viirfies,  p,  i«;4,  1^5, 
Watts' s  Pojihumous  IVorh, 

BEHMENISTS,  a  denonai nation  which  arofe  in  the  fe- 
vcntecnth  century,  from  Jacob  Behman,  a  tailoratGorlitz. 
He  taught  that  the  divine  grace  operates  by  the  fame  rules, 
and  follows  the  fame  methods,  that  the  divine  providence 
obferves  in  the  natural  world  ;  and  that  the  minds  of  men 
are  purged  from  their  vices  and  corruptions,in  the  fame  way 
that  metals  are  purified  from  their  drofs. 

This  denomination  was  a  branch  of  the  Myftics.  [vSec 
My  flics.*] 

Mojheim,  ibid,  <voL  4.  ;>.  46. 

BERENGARIANS,  a  denomination  in  the  eleventh  cea- 
tury,  which  adhered  to  the  opinions  of  Berengarius,  -who 
aflerted  that  the  bread  and  wine  in  the  Lord's  fupper,  aie 
not  really  and  efTentially,  but  figuratively  changed  into  the 
body  and  blood  of  Chrift. 

His  followers  were  divided  in  opinion  as  to  the  Euchariji, 
They  all  agreed,  that  the  elements  are  not  efTentially  chan- 
ged, though  fome  allowed  them  to  be  changed  in  eiFedl, 
Others  admitted  a  change  in  part  ;  and  others  an  entire 
change,  with  this  reftri£lion,  that  to  thofe  who  communi- 
cated unworthily,the  elements  were  changed  back  again. 
Di^ionary  of  Arts  and  Sciences,  'vol,  i.  p,  289. 

BERYLLI ANS.   So  called  from  Bcryllus,  an  Arabian, 

bifhop 

*  The  late  Rev,  William  Law,  who  was  a  warm  admirer  of 
Behman,  has  improved  upon  his  fyftem,  and  rendered  it  more  in- 
tellgible.  For  an  accoant  of  his  fenumencs«  fee  the  Article 
Myflics, 


48  BON 

bifhop  of  Bozrah,  who  fiourifhed  in  the  third  century.  He' 
taught  that  Chrift  did  not  exifl:  before  71/^ ry,  but  that  a  fpi- 
rit  ilTuing  from  God  himfelf,  and  therefore  fuperior  to  all 
human  fouls,  as  being  a  portion  of  the  divine  nature,  was 
united  to  him  at  the  time  of  his  birth. 

Mflpeim's  EccUftajiical  H:Jiory,  vcl.  I.  p.  248, 

BiDDELI  ANS.  So  called  fromJohnBiddle,who  in  the 
year  1644,  ere£led  an  independent  congregation  in  London. 
He  taught  that  JefusChrifl:,to  the  intent  hemight  be  our  bro- 
ther, and  have  a  fellow-feeling  of  our  infirmities,  and  fo  be- 
come the  more  ready  to  help  us,  hath  no  other  than  a  hu- 
man nature  ;  and  therefore  in  this  very  nature  is  not  only  a 
perfon,  fince  none  but  a  human  perfon  can  be  our  brother  ; 
but  alfo  our  Lord  and  God. 

Biddle,  as  well  as  Socinus,  and  other  Unitarians,  before 
and  fince,  made  no  fcruple  of  calling  Chrift,  God,  though 
he  believed  him  to  be  a  human  creature  only,  on  account  of 
the  divine  fovereignty,  with  which  he  was  inverted.  [See 
Socinians.] 

Lind^eyU  Vienu  cfthz  Unitarian  Dc^rine  and 
Wor/hipy  />.  289. 

EOGOMlLES,  a  denomination  in  the  twelfth  century, 
which  fprung  from  the  Maffalians. 

They  derived  their  name  from  the  divine  viercyy  which  its 
members  are  faid  to  have  inceilantly  implored  ;  for  the 
word  BogomileSf  in  the  Myfian  language,  fignifies  calling  out 
for  mercy  from  above, 

Baftliusy  a  monk  at  Conftantinoplc,  was  the  fountain  of 
this  denomination.  The  dodrines  he  taught  were  fimilar 
with  thofe  of  the  Manicheans  and  Gnoftics.  [See  Gnoftics 
and  Manicheans.] 

Mojheim's  EccUCiaftical  Hijioryt  I'oL  2.  p.  444. 

BONOSIANS,  a  denomination  in  the  third  century, 
%vho  followed  the  opinions  ofBonofus,  bifhop  of  Sardica. 

Their 


B       O       R  49 

Their  fentiments  were  the  fame  with  the  Photinians,  though 
they  appear  to   have  been  different  communions.     [See 

Photinians.] 

BroughtotCs  Hiftorical Library,  rjoU  l.p.  169. 

BORRELISTS,  a  denomination  in  Holland,  Co  called 
from  their  leader,  one  Adam  Borreel,  of  Zealand,  who  had 
fome  knowledge  of  the  Hebrew,  Greek,  and  Latin  tongues. 
They  rejeft  the  ufe  of  churches,  of  thefacramenfSy  public 
grayer,  and  all  other  external  a(51:s  of  worfhip.  They  aflert 
that  all  the  chriftian  churches  of  the  world  have  degenerated 
from  the  pure  apoftolical  dodrihes. 

They  lead  a  very  auftere  life,  and  employ  great  part  of 
their  goods  in  alms  and  works  of  piety. 

Broughton,  ibid.  p.  170. 

BORTGNONISTS,  a  denomination  in  the  feventeenth 
century,  which  fprang  from  the  famojis  Antoinette  Bourignon 
de  la  Ponte^  a  native  of  Flanders^  who  pretended  to  be  divinely 
infpired,  and  fet  apart  to  revive  the  true  fpirit  ofChrfftian- 
ity,  that  had  been  extinguilhed  by  theological  animofities 
and  debates. 

In  her  confeflion  of  faith,  flie  profefTes  her  belief  in  the 
fcriptures,  the  divinity,  and  atonement  of  Chrift. 

The  predominate,  diftinguifliing,  principle  which  runs 
through  her  producftions,  is  as  follows. 

^hat  the  chrijlian  religion  neither  confijls  in  knowledge  nor 
in  practice  t  but  in  a  certain  internal  feeling  and  divine  impulfe^ 
which  arifes  immediately  from  communion  with  the  Deity,  She 
allowed  a  general  toleration  of  all  religions.^ 

Dufrefnoy^s  Chronological  tables,  'vol.  2.  p.  253. 

Mojheim^s  Eccle/iajiical HiJ}ory,  fvol.  5./).  64.  65, 

Mrs,  Bourignon*s  Letters, 

G  BOURNEANS. 

•  Mrs.  Bourignon,  according  to  her  Utters,  fuiFered  much  per* 
fecutioa  on  account  of  her  religion^ 


50  B        O        U 

BOURNEANS.  So  they  may  be  called  from  the  Rev, 
Mr  Samuel  Bourn,  who  taught,  that  the  final  punHhment 
threatened  in  the  gofpel  to  the  wicked  and  impenitent,  is 
not  an  eternal  prefcrvation  in  mifery  and  torment  ;  but  a 
total  extinction  of  life  and  being  :  And  that  the  fentence  of 
eternal  death,  or  annihilation,  Iball  be  executed  with  more, 
or  lefs  torment  preceeding,  or  attendmg  the  final  period,  in 
proportion  to  the  greater  or  lefs  guilt  of  the  criminal. 

In  defence  of  this  fyllem  it  is  argued,  that  there  are 
many  palfages  of  fcripture,  in  which  the  ultimate  punifh- 
ment  to  which  wicked  men  fhall  be  adjudged,  is  defined  in 
the  mod  precife  and  intelligible  terms,  to  be  an  evcrlajVing 
defiruB  ion  from  the  power  of  GoD,  which  is  equally  able  to 
dellroy,  as  to  preferve.  So  when  our  Saviour  is  fortifying 
the  minds  of  his  difciples  againft  the  power  of  men,  by  an 
awe  of  the  far  greater  power  of  God,  and  the  punifliment 
of  his  juftice  ;  he  expreifes  himfelf  thus  :  F^ar  not  them 
that  hill  the  body,  and  after  that  have  no  more  that  they  can  do  ; 
fear  hi?n  -who  is  ahle  to  dtjlroy  hoth  fsul  and  body  in  hell.  Here 
he  plainly  propofes  the  deftrudion  of  the  foul  (not  its  end- 
Icfs  pain  and  mifery,)  as  the  ultimate  objc61:  of  the  divine 
difpleafure,  and  greateft  cbjed  of  our  fear.  And  when  he 
fays,  Thefe  f!)aU  go  azvay  into  everlafling  pv.vij])7ncnt,  but  the 
righteous  into  life  eternal^  it  appears  evident,  that,  by  that 
€ternal punijhmenty  which  is  fet  in  oppofition  to  cternalUfe,  is 
not  meant  any  kind  of  life  however  miferable,  hut  the  fame 
which  the  apodle  exprefies  by  everlafling  defi ruction  from  the 
prefence  and  power  of  the  Lord.  The  very  term,  death  y  is 
jnoft  frequently  made  ufe  of,  to  fignify  the  end  of  wicked 
men  in  another  world,  or  the  final  effcCl  of  divine  juftice  in 
their  punilhment.  The  wages  of  fin  y  faith  the  apofile,  is 
death,  but  eternal  life  is  the  gift  o/GoD  through  Chrifi  Jefus 
$ur  Lord.     See  alfo  Rom.  viii.  6. 

To  imagine,  that  by  the  term,  death,  is  meant  an  eternal 
life,  though  in  a  condition  of  extreme  mifery,  fecms  to  be 
confounding  all  propriety  and  meaning  of  words.     Death, 

when. 


5         O        U       I  5f 

Vfhen  applied  to  the  end  of  wicked  men  In  a  future  ftate,  pro- 
perly denotes  a  total  extincSlion  of  life  and  being.  It  may 
contribute  to  fix  this  meaning,  if  we  obfcrve  that  the  Hate  to 
which  temporal  death  reduces  men,  is  iifually  termed  by  our 
Saviour  and  his  apoftles,  fleep  :  becaufe  from  this  death  the 
foul  fhall  be  raifed  to  life  again  ;  but  from  the  other,  which 
is  fully  and  properly  death,  and  of  which  the  forraer  is  but 
an  image  or  fhadow,  there  is  no  recovery  ;  it  is  an  eternal 
death  f  an  evcrlafung  deflru5lionjrGm  the  prejence  of  the  Lord 
and  the  glory  of  his  power. 

If  we  proceed  to  the  figures  by  which  the  eternal  punifn- 
ment  of  wicked  men  is  defcribcd,  we  Ihall  find  them  per- 
fe6lly  agreeing  to  eltablifh  the  fam.e  do6lrine.  One  figure 
or  comparifon  often  ufed,  is  that  of  combufiible  materials 
thrown  into  a  fire,  which  will  confequently  be  entirely  con- 
fumed,  if  the  fire  be  not  quenched.  Depart fra7n  me, ye  ciir- 
fed  J  into  everlajiing  fire^  prepared  for  the  devil  and  his  angels. 
The  meaning  is,  a  total  irrevocable  deftru<5lion.  For  as  the 
tree  that  bringeth  forth  not  good  fruity  is  hewn  doivn  and  cajl 
into  the  fircy  and  is  deftroyed  ;  as  the  ufelefs  chaff,  when  fe- 
parated  from  the  good  grain,  is  fet  on  fire,  and  if  the  fire  be 
not  quenched,  is  confumed  ;  fo  it  plainly  appears,  that  the 
image  of  unquenchable,  or  everlafling  fire,  is  not  intended 
to  fignify  the  degree,  or  duration  of  torment,  but  the  abfo- 
lute  certainty  of  deftru6lion,  beyond  all  poffibility  of  a  reco- 
very. So  the  cities  of  Sodom  and  Gomorrah  are  faid  to 
have  fuffered  the  vengeance  of  an  eternal  fire  ;  that  is,  they 
were  fo  effedually  confumed  and  deilroyed  ;  that  they  couki 
never  be  rebuilt  :  the  expreflion  of  eternal  f  re  fignifylng  the 
irrecoverable  deftru^tion  of  thofe  cities,  not  the  degree  or 
duration  of  the  mifery  of  the  inhabitants  who  perKhed. 

The  images  of  the  worfn  that  diet  h  not,  and  the  fire  that  /> 
r^ot  quench edy  ufed  in  Mark  ix.  4.3,  are  fct  in  oppofition  tu 
entering  into  life  :  and  intended  to  denote  a  period  of  life 
and  cxiitence. 

Our 


iZ  .      B        R       E 

Our  Saviour  exprefsly  afligns  different  degrees  of  future 
xnifery,  in  proportion  to  men's  refpedlive  degrees  of  guilt. 
Luke  xii.  47,  48.  But  if  all  wicked  men  (hall  fuffer  tor- 
ments without  end,  how  can  any  of  them  be  faid  to  fuffer 
but  a  few  ftripes  ?  All  degrees  and  diftinflioas  of  punifh- 
ment  feem  fwallowed  up  in  the  notion  of  never  ending  oy 
infinite  mifery. 

Let  it  be  obferved  alfo,  that  death  and  eternal  deftrudion, 
or  annihilation,  is  properly  ftyled  in  the  New  Teftament  an 
everlafting  puniOiment,  as  it  is  irrevocable  and  unalterable 
forever,  and  it  is  moft  ftriflly  and  literally  llyled,  an  ever- 
lafting  dejiruftion  frem  the  prefence  of  the  Lord,  and  from  the 
glory  ofhispozver. 

Bourn's  Sermons,  'voL  I  p.  379,  380,  381,  382,  383, 
384,  391,  392,  395. 

BRETHREN  AND  SISTERS  OF  THE  FREE  SPI- 
RIT. They,  in  the  thirteenth  century,  gained  ground  im- 
perceptibly, in  Italy,  France,  and  Germany. 

They  took  their  denomination  from  the  words  of  St.  Paul, 
Rom.  viii.  2,  14,  and  maintained,  that  the  true  children  of 
God  were  inverted  with  the  privilege  of  a  full  and  perfe6l: 
freedom  from  the  jurifdi6lion  of  the  law.  They  were  called 
by  the  Germans  and  Flemifh,  Beghards  and  Beguttes  ;  which 
was  a  name  given  to  thofe  who  make  an  extraordinary  pro^. 
fcfhon  of  piety  and  devotion. 

The  fentiments  taught  by  this  denomination,  were  as 
follow. 

That  all  things  flowed  by  emanation  from  God,  and  were 
finally  to  return  to  their  divine  fource. — That  rational  fouls 
were  fo  many  portions  of  the  Supreme  Deity  ;  and  that  the 
univcrfe  confidered  as  one  great  whole,  was  God. — That 
every  man,  by  the  power  of  contemplation,  and  by  calling 
off  his  mind  from  fenfible  and  terreflrial  objedls,  might 
be  united  to  the  Deity  in  an  ineffable  manner  5  and  be^ 
*"    "••     •  come 


B       R       O  53 

ome  one  with  the  Source  and  Parent  of  all  things.  And 
that  they,  who,  by  long  and  afhduous  meditation,  had  plun- 
ged themfelves,  as  it  were,  into  an  abyfs  of  the  divinity, 
acquired  thereby  a  moft  glorious  and  fublime  liberty,  and 
were  not  only  delivered  from  the  violence  of  fmful  lu{ls>  but 
even  from  the  corrimon  inflinds  of  nature. 

From  thefe,  and  fuch  like  Qo£lrines,  the  Brethren  under 
confidcration,  drew  this  contlufion,  viz.  That  the  perfon 
who  had  afccnded  to  God  in  this  manner,  and  was  abforb- 
ed  by  contemplation  in  the  abyfs  of  Deity,  became  thus  a 
part  of  the  Godhead — commenced  God — was  the  Son  of 
God  in  the  fame  fenfe  and  manner  that  Chrift  was,  and 
was  thereby  raifed  to  a  glorious  independence,  and  freed 
from  the  obligation  of  all  laws,  human  and  divine. 

In  confequence  of  this,  they  treated  with  contempt  the 
ordinances  of  the  gofpel,  and  every  external  a£l  of  religious 
worfhip,  looking  upon  prayer,  fafting,  baptifm,and  the  fa- 
crament  of  the  Lord's  fupper,  as  the  firft  elements  of  piety, 
adapted  to  the  capacity  of  children,  and  as  of  no  fort  of  ufe 
to  the  perfeSt  many  whom  long  meditation  had  raifed  above 
all  external  things,  and  carried  into  the  bofom  and  eflencc 
of  the  Deity. 

They  rejected  with  horror  every  kind  of  induftry  and  la- 
bor, as  an  obftacle  to  divine  contemplation,  and  to  the  af- 
cent  of  the  foul  towards  the  Father  of  fpirits. 

Mojheim^s  Ecclejtajlical Hijiary ^  njol.  3./>.  122,  123,  124. 

BROWNISTS,  a  denomination  which  fprung  up  in 
England  towards  the  end  of  the  fixteenth  century.  They 
derive  their  name  from  Robert  Brown,  a  native  of  North- 
ampton. 

This  denomination  did  not  difFer  in  point  of  doftrine, 
from  the  church  of  England,  or  from  the  other  Puritans  ; 
but  they  apprehended,  according  to  fcripture,  that  every 
church  ought  to  be  confined  within  the  limits  of  a  fingle 

congregation. 


54  C       A      I 

congregation  ;  and  that  the  government  fhould  be  demo- 
cratical.  They  maintained  the  difcipline  of  the  church  of 
England  to  be  popifh  and  antichriflian,  and  all  her  ordinan- 
ces and  facraments  invalid.  Hence  they  forbade  their  peo- 
ple to  join  with  them  in  prayer,  in  hearing  the  word,  or  in 
any  part  of  public  worlhip.  They  not  only  renounced  com- 
munion with  the  church  of  England,  but  with  all  other  chur^ 
ches,  except  fuch  as  were  of  the  fame  model. 

Mopeim,  ibid,  fvoU  4.  />.  98. 

Neal^s  Hifiory  of  the.  Puritans,  <vcl.  1,  375,  377. 

BUDNEIANS,  a  branch  of  the  Socinians,  which  ap- 
peared in  the  year  1589  ;  fo  called  from  Simon  Budnoeus, 
who  maintained  that  Chrift  was  not  begotten  by  any  extra- 
ordinary act  of  divine  power  ;  but  that  he  was  born  like 
other  men,  in  a  natural  way,  and  that  confequently  he  was 
no  proper  objedl  of  divine  worfhip  and  adoration.  [Se& 
Socinians.] 

Mojheim's  Ecclejtajiical  Hiji.  vol.  4./.  1 99; 


C 


'AINIANS,adenomination  which  fprang  up  about 
tl\e  year  1 30,  fo  called  on  account  for  their  great  refpeft  for 
Cain.  They  pretended  that  the  virtue  which  had  produced 
Abel,  was  of  an  order  inferior  to  that  which  had  produced 
Cain,  and  that  this  was  the  reafon  why  Cain  had  the  vi6lory 
over  Abel  and  killed  him.  For  they  admitted  a  great  num- 
ber of  Genii,  which  they  called  virtues,  of  diiferent  ranks 
and  orders.  They  had  a  great  veneration  for  the  inhabi- 
tants of  Sodom,  Efau,  Corah,  Datlian,  and  Abiram  ;  and 
in  particular  for  Judas,  under  pretence  that  the  death  of  Je- 
fus  Chrilt  had  faved  mankind,  and  he  betrayed  him  for  that 
end.  They  even  made  ufe  of  a  gofpel  of  Judas,  to  which 
they  paid  great  refpe61:. 

The  morals  of  this  denomination  were  faicl  to  be  the 

fams 


SJ        A        L  55 

fame  with  thofe  of  the  Carpocratians.    [SeeCarpocratians.] 
Hijlorical  DiSiioTiaryt  *Jjol.  !•      \_See  Cainii4ris.'\ 
Broiigbton  s  Hiji or ical  Library ,  n;oL  l./>.  190. 

CALIXTINS,  a  branch  of  the  HufTites  in  Bohemia  and 
Moravia  in  the  fifteenth  century.  The  principal  point  in 
which  they  difFeied  from  the  church  of  Rome,  was  the  ufe 
of  the  Chalice,  (Calix)  or  communicating  in  both  kinds. 

Calixtins  was  alfo  a  name  given  to  thofe  among  the  Lu- 
therans, who  followed  the  opinions  of  George  Calixtus,  a 
celebrated  divine  in  the  feventeenth  century  ;  who  endea^ 
voured  to  unite  the  Romifh,  Lutheran,  and  Calviniftic 
churches,  in  the  bonds  of  charity  and  mutual  benevolence. 
He  maintained, 

I.  That  the  fundamental  doBrines  of  Chrljiianify,  by 
which  he  meant  thofe  elementary  principles  whence  all  its 
truths  flow,  were  prefcrved  pure  in  all  three  communions, 
and  were  contained  in  that  ancient  form  of  do£lrine,  that 
is  vulgarly  known  by  the  name  of  the  Apojiles   Creed. 

W.     That  the  tenets  and  opinions  which  had  been  con- 
ftantly  received  by  the  ancient  dodors,  during  the  nrft  five 
centuries,  were  to  be  confidered  as  of  equal  truth  and  autho- 
rity with  the  exprefs  declarations  and  doctrines  of  fcripture. 
Broughtoiiy  tbidy  p,  192. 
Mopehn^s  Ecclejiajiical  HiJ}ory,  'vol.  4.  p,  450,  45  i» 

CALVINISTS.  They  derive  their  name  from  John 
Calvin,  who  was  born  at  Nogen,  in  Picardy,  in  the  year 
1509.  He  firfl:  ftudied  the  civil  law,  and  was  afterwards 
madeprofeiforof  divinity  at  Geneva,  in  the  year  1536.  His 
genius,  learning,  and  eloquence,  rendered  him  refpeiflablc 
even  in  the  eyes  of  his  very  enemies. 

The  principle  tenets  of  the  Calvinifts  are  comprehended 
in  five  articles,  to  which  are  added  a  few  of  the  arguments 
*hey  make  ufe  of  in  defence  of  their  fentiments. 

I.   That  God  has  chofen  a  certain  numher  in  Chriil,  unto 

everlafling 


56  C        A        L 

evcrlaftlng  glory,  before  the  foundation  of  the  world,  ac- 
cording to  his  immutable  purpofe,  and  of  his  free  grace  2Lnd 
love,  without  the  leaft  forefight  oifaifh,  good  worksy  or  any 
conditions  performed  by  the  creature  :  and  that  the  reft  of 
mankind  he  was  pleafed  to  pafs  by,  and  ordain  them  to  dif- 
honor  and  wrath  for  their  fms,  to  the  praife  of  his  vindic- 
tive  juftice. 

For,  as  the  Deity  is  infinitely  perfe£l  and  independent 
in  all  his  adls,  the  manifeftation  of  his  efTential  perfections 
muft  be  the  fupreme  end  of  the  divine  counfels  and  defigns. 
Prov.  xvi.  4.  The  Lord  hath  made  all  things  for  himfelf,  ^c. 
Since  God  is  omnifcient,  it  is  evident  that  he  forefaw  from 
everlafting  whatever  fhould  come  to  pafs  :  but  there  can  be 
no  prefcience  uf  future  contingents  ;  for  what  is  certainly 
forefeen,  muft  infallibly  come  to  pafs  ;  confequently  the 
prefcience  of  the  Deity  cannot  be  antecedent  to  his  decrees. 

The  facred  fcripturcs  aftert  the  do6lrine  of  the  divine 
fovereignty  in  the  cleareft  terms.  Rom.  ix.  2t.  Has  mi 
the  potter  poiver  over  the  clay  of  the  fame  lumpy  to  tnahe  one  'wf- 
Jel  unto  honor,  and  another  unto  dijhonor.  See  from  verfe  1 1 
to  the  end  of  the  chapter.  The  fame  divine  author  pre- 
fents  us  with  a  golden  chain  ol  falvation  in  Rom.  viii.  30. 
To  the  fame  purport  fee  Eph.  i.  4.  A6ls  xiii.  48,  and  a 
variety  of  other  palTages  in  the  facred  oracles. 

II.  That  Jefus  Chrift,  by  his  death  and  fufFerings,  made 
an  atonement  for  the  fins  of  the  ele£l  only. 

That  is,  that  redemption  is  commenfurate  with  the  di- 
vine decree.  Chrift  has  abfolutely  purchafed  grace,  holi- 
iiefs,  and  all  fpiritual  bleflings  for  his  people. 

For,  if  God  really  intended  the  falvation  of  all  men, 
tlien  no  man  can  perifti.  For  the  counfel  of  the  Lord  Jlan^ 
dcth  forever.  Pfalm  xxxiii.  11.  Fhere  are  exprefs  texts 
of  fcrlpture  which  teftify  that  Chrift  did  not  die  for  all  men. 
John  vi.  37 .  All  that  the  Father  giveth  me^Jhall  come  to  me, 
tSc,  and  in  John  x.  11,  Chrift  ftyles  himfclf,  The  good Jhepm 

kerdp 


C        A        L  57 

%erd,  who  lap  down  his  life  for  his  Jhecp  This  is  a^fo  im- 
plied in  our  :)aviour's  liiniiation  ot  his  iniercellion.  Joha 
Xvii.  9. 

To  fuppofe  that  the  death  of  Chrif^  procured  only  a  pof- 
fibility  of  falvation  which  depend*:  upon  onr  performance 
of  certain  conditions,  is  contradictory  to  tht^fe  fcriptures 
which  alfert  that  faivation  is  Wholly  owing  U)  free fwcreign 
grace.  If  Chrilt  died  for  all,  and  all  arc  not  faved.  the  pur- 
pofes  of  his  death  are  in  many  inllances  fruftratcd,  and  he 
fhed  his  precious  blood  in  vain  To  fuppofe  this  would  be 
derogatoiy  to  the  infinite  perf,^(^fons  of  the  great  Redeemer, 
Therefore  he  did  not  die  for  ail,  and  all  for  whom  he  died 
will  certainly  be  faved. 

III.  That  mankind  are  totally  depraved  iti  confeqnence 
of  the  fall  ;  and  by  virtue  o{  Adam<>  being  their  public  head, 
the  guilt  oi  his  fin  was  imputed,  and  a  corrupt  nature  con- 
veyed to «//his  poflerity,  from  which  proceed  aU  actual  tranf- 
gre (lions  :  And  that  h^ftn  we  are  made  fubjeflt  10  death,  and 
all  miferies,  temporal,  fpiriiual,  and  eternal. 

For  the  infpired  page?  alfert  the  original  dep'-avity  o£ 
mankind  in  the  moft  emphatical  terms.  Gen  viii  21. 
l^he  imagination  of  man  s  heart  is  evil  fr<,m  his  youth.  Pfalm 
xiv.  2,  3.  l.he  Lor.  looked  down  from  heaven  upon  thechiU 
dren  of  men,  to  fee  if  there  wre  any  that  did  underfland  and 
feek  after  God  .  They  are  all  gone  ajtde,  they  are  altogether  le-> 
come  fit  hy  ;  there  is  none  that  doeth  good,  no  not  one.  To  the 
fame  purport  fee  Rom  iii.  10,  1 1,  f  2,  &:c.  And  it  is  evi- 
dent, that  Adam's  fin  was  imputed  to  his  pofterity,  from 
Rom,  V.  19.  Byoneman*s  di fob ed'encc  many  were  made  ftn^ 
ners,  &c.  The  fcriptures  alfo  teach,  that  all  fin  expofes  us 
to  evcrlafting  deftru^lion.  See  Gal.  iii.  10.  2  of  Cor.  iii, 
6,  7.     And  Rom.  iv,  14. 

The  total  depravity  of  human  nature  is  alfo  evident  fronri 
the  univerfal  reign  of  death  over  perfons  of  all  ages  — From 
the  propenfity  to  evil  which  appears  in  mankind,  and  im« 

H  peb 


58  C        A        L 

pels  them  to  tranfgrefs  God's  law. — From  the  neceHity  of 
regeneration. — The  nature  of  redemption.— And  the  re- 
mains of  corruption  in  the  faints. 

IV.  That  all  whom  God  has  predeftinated  unto  life, 
he  is  pleafed,  in  his  appointed  time,  effedualUy  to  call  by  his 
word  2Lndfplrit,  out  of  that  eftate  offm  and  death,  in  which 
they  are  by  nature,  to  grace  2,nd/alvation  by  Jefus  Chrifl. 

For  an  irrefiftible  operation  is  evident  from  thofe  paiTa* 
ges  in  fcripture,  which  exprefs  the  efficacious  virtue  of  di- 
vine grace  in  the  converfion  of  finners.  Eph.  i.  19.  Jnd 
what  is  the  exceeding  greatnejs  of  his  power  towards  us  who  be- 
lieve, &c.  Eph.  ii.  I,  5.  JPhil,  ii.  13.  and  divers  other 
paiTages.  If  there  was  any  thing  in  us  which  renders  the 
grace  of  God  effedual,  we  fhould  have  caufe  for  boafting  ; 
but  the  facred  pages  declaim  againft  this  in  the  moft  empha- 
tical  terms.  Rom.  v.  27.  Where  is  boajting  then?  It  is 
excluded,  &c.  See  Titus  iii.  5.  i  of  Cor.  i.  31.  and  a  va- 
riety of  other  texts  to  the  fame  purport. 

If  the  free  will  of  man  renders  grace  effe/flualf  it  may  be 
made  ineffe^fualhy  \.\\q  fame  power,  and  fo  the  creature  fruf- 
trate  the  defigns  of  his  Creator  ;  which  is  derogatory  to  the 
infinite  perfections  of  that  omnipotent  Being,  who  worketh  all 
things  according  to  the  counfel  cf  his  will. 

V.  That  thofe  whom  God  has  effeflually  called  and 
ianflified  by  his  fpifit,  (hall  never  finally  fall  from  a  ftatc 
of  grace. 

For  this  dodrine  is  evident  from  the  promifes  of  perfe- 
vering  grace  in  the  facred  fcriptures.  Ifai.  liv.  10.  For 
the  77iounlains  fnall  depart,  and  the  hills  he  renioijed,  hut  my 
hndncfs  jhall  not  depart  frohi  thee,  neither  fh all  the  covenant  of 
tny  peace  he  removed,  faith  the  LoRD,  that  hath  mercy  on  thee. 
See  alfo  Jer.  xxxii.  3S,  fO.  John  iv.  14.  vi.  39.  x.  28. 
xi.  26.  And  the  apoftle  exclaims  with  triumphant  rapture, 
/  am  perfaadcd  that  neither  life,  nor  death,  isc.fiall  he  ahle  iy 

frparaie 


C       A       L  5^ 

f'iparate  us  from  the  hve  g/"GoD,  which  is  in  Chri/i  Jefus  our 
Lord,     Rom.  viii.  38.  39. 

The  perfeverance  of  the  faints  is  alfo  evident  from  ihe 
immutability  of  the  Deity  ;  his  piirpofes  and  the  reaf  )ns  oa 
which  he  founds  them  are  invariable  as  hi  mfelf.  JVtth  him 
their  is  no  variahlenefs  or  fnadozo  of  turning.  James  i.  17. 
The  faithfulnefs  of  the  Deity  is  ever  difplayed  in  perform- 
ing his  promifes  ;  but  the  do6lrineof  falling  from  grace  fruf- 
trates  the  defign  of  the  promifes.  For  if  one  faint  may  fall, 
why  not  another,  and  a  third,  till  no  fmcere  Chriftians  are 
left.  But  the  doctrine  of  the  believer's  perfeverance  remains 
firm,  as  it  is  fupported  by  the  exprefs  tenor  of  fcripture,  the 
immutability  of  the  Deity,  and  his  faithfulnefs  in  perform- 
ing his  promifes, 

Thefe  are  the  five  points  vphich  diftinguifh  this  denomi* 
nation  from  the  Arminians.  The  Calviniftic  fyftem  alfo 
includes  in  it,  the  doc^lrine  of  three  co-ordinate  perfons  in 
the  Godhead  forming  one  nature,  and  of  two  natures  in  Je- 
fus Chrill:  forming  one  perfon.  Juflification  by  faith  alone, 
and  the  imputed  righteoufnefs  of  Chrirt  form  an  elTential 
part  of  this  fyftem.  They  fuppofe,  that  on  the  one  hand, 
our  fins  are  imputed  to  Chrift,  and  on  the  other,  that  we 
are  juftified  by  the  imputation  of  Chrift's  righteoufnefs  to 
us  ;  i.  e.  we  the  guilty  are  treated  by  God  as  righteous 
perfons,  out  of  regard  to  what  Chrill  has  done  and  fuffered  ; 
who,  though  perfedlly  innocent,  was  appointed  to  fuffer  by 
the  imputation  of  our  fins  to  him.  The  Calvinifts  fuppofe 
that  the  doflrine  of  Chrift's  fuffering  in  the  place  of  finners 
is  ftrongly  exprelTed  in  a  variety  of  paiTages  in  fcripture. 
As  Ifai.  liii.  4,  5,  6.  He  has  home  our  griefs,  and  carried 
ourforrows — He  vjas  wounded  for  our  tranjgreffionsy  he  was 
hruifedfor  our  iniquities^  the  chajlifement  of  our  peace  was  upon 
him t  and  with  his  firipes  ive  are  healed.  i  of  Pet.  ii,  25. 
IVho  hirafelf  h^re  our  fins  in  his  own  body  on  the  tree,  that  W-v, 
being  dead  untofm^Jhould  live  wito  righteoufnefs.  There  are 
^io  4  number  of  texts  to  the  fame  imoort. 

The 


^0  ©       A       R 

The  piinifhment  Infli£led  on  Ghrift  was  requlfite  to  thft 
plenary  pavmcnt  of  an  infinite  debt 

Mujo.im^\i  Ecc  ejiaflual  Hijioty,  voL  3.  /.  352.  *V9L  4,  f.  7©^ 

Cuinjins  InJii'uticnSy  p    IZJ. 

Jjjem6/v's  ConfrJJion  of  Faith y  f,  35,  36,  48,  49,  67. 

Char  ock  s  Works,  'vol    2   p.  1353,  1354. 

^ivjfes  Wcrki,  p^  225. 

i)  cior  Eii'i'-a-ds^s  Vantai  Redux, p.  56,  89,  91 ,  92,  319,  32©^ 

32!,  358,  384,  390    450. 
Bdwatis  an  O'ginal  Sin,  p.  13,  40,  356,  366. 
Broughtoni  Hijiorical  Library,  'voL  i»  p,  195, 
Top  lady  s  Wo>ks. 

CAMISARS.     [See  French  Prophets.] 

CAPUTIATI,  a  denomination  which  appeared  in  the 
twelfth  century  ;  fo  called  fr(;ni  a  fingular  kind  of  cap 
^hich  diftinguilhed  their  party.  They  wore  upon  their  caps 
a  leaden  image  of  the  Virgin  Mary,  and  declared  publicly 
that  their  purpofe  was  to  level  all  dillinflions,  to  abrogate 
magiflracy  and  to  remove  ad  fubordination  among  man- 
kind,  and  to  reftore  that  pi  'mitive  liberty,  that  natural  equa- 
lity, which  were  the  ineidmable  privileges  of  the  firft 
xnortals. 

MoJh«im*s  Eccleftaflical  Hijiory,  ^vol.  2.  /.  456.  457. 

C\ROLOSr\DIANS.  So  called  fjom  Caroloftadtp 
;^  colleague  of  Luther.  He  denied  the  real  prefence  in  the 
Muchariji  ;  and  declaime^d  againfl  human  learning. 

Mojhe.m  s  Ecilefiajiical  Hijtory,  vol.  4.  /.  28,  30. 

C  \RPOCR  ATI  ANS.  a  denomination  which  arofe  to- 
wards the  middle  of  the  fecond  century  ;  fo  called  from 
Carpocraics,  whofe  philofophlral  tenets  agreed  in  general 
with  thofe  of  the  Ei^yptian  Gnoftics.  He  acknowledged 
the  exiftence  of  a  Supreme  God,  and  of  the  Mons  derived 
irom  him  by  fucceflive  generations.  He  maintained  the 
^ternity  of  a  corrupt  matler,  and  the  creation  of  the  world 

froni 


C       A       T  6% 

from  thence  by  angelic  powers,  as  alfo  the  divine  origin  of 
fouls  unhappily  iinprifoned  in  mortal  bodies,  Sec.  He 
afferted,  that  Jefus  wa«;  born  of  Jojeph  and  Mary^  ac- 
cording to  the  ordinary  eourfe  of  nature,  and  was  diftin- 
guilhed  from  the  red  of  mankind  by  nothing  but  his  fuper 
rior  fortitude  and  greatncfs  of  foul.  It  is  faid,  he  held, 
that  lurts  and  paflions,  being  implanted  in  our  nature  by 
God  himfclf,  were  confequently  void  of  guilt,  and  had  no- 
thing in  them  criminal  ;  and  not  only  allowed  his  difciples 
full  liberty  to  fin.  but  recommended  to  them  a  vicious  courfc 
of  life,  as  a  matter  both  of  obligation  and  necefTity,  aiTerting 
that  eternal  falvation  was  only  attainable  by  thofe  who  had 
committed  all  forts  of  crimes,  and  had  daringly  filled  up  the 
meafure  of  iniquity.*  He  alfo  taught  that  all  things  (hould 
be  polfeired  in  common.     [See  Gnodics.] 

Mojheim,  ibid,  'vol,  4.  ^.  184.,  1S5;. 

CATAPHRYGIANS.     [See  Montanifts.] 

CATHARISTS,  a  branch  of  the  Manicheans,  in  the 
twelfth  century.  This  denomination  agreed  in  the  follow- 
ing points  of  doftrine,viz  That  matter  wasthefource  of  all 
evil.  That  the  Creator  of  this  world  was  a  being  diflinft 
from  the  fupreme  Deity.  That  Chrift  was  not  clothed 
with  a  real  body,  neither  could  be  properly  faid  to  have  been 
born,  or  to  have  feen  death.  That  human  bodies  were  the 
produf^ion  of  the  evil  principle.  That  baptifm  and  the 
Lord's  fupper  were  ufelefs  inftitutions  ;  and  that  human 
fouls  endued  with  reafon,  were  fliut  up  by  aji  unhappy  fate 
in  the  dungeons  of  mortal  bodies,  whence  only  they  could 
be  delivered  by  fading,  mortification,  and  continence  of 
every  kind.  Hence  they  exhorted  all  who  embraced  their 
do£lrine,  to  a  rigorous  abflinence  from  animal  food,  v/ine, 
^nd  wedlock,  and  recommended  to  them,  in  the  moft  pathe- 
tic 

•  Such  is  the  rrpre^entation,  which  ecclcfiaftlcal  hiftorians  in 
general  give  of  the  morals  of  this  denomination.  Dr.  Lardner, 
however,  difputes  its  authenticity.  It  is  difficult  to  obtain  a  true 
9iCC0un(  of  ancient  fe6\s,  as  their  writings  are  chieHy  lod. 


6i  C       E       K 

tic  terms,  the  mod  fev.erea£ls  of  auflerity  and  mortification. 

This  denomination  treated  all  the  books  of  the  Old  Tef- 

tament  with  the  utmoft  contempt,  but  exprefTed  a  high  ve^ 

neration  for  the  New,  particularly  for  the  four  Evangeltfls. 

Mojkeim's  Ecclefiajiicat  HiJIory,  ^jol.  2.  p.  444. 

CERDONIANS,  a  branch  of  the  Gnoftics  in  the  fecond 
century,  which  derive  their  name  from  Ccrdo.  They  are 
alfo  called  Marcionites,  from  Marcion,  who  propagated  his 
doftrines  with  altonilhing  fuccefs  throughout  the  world. 

The  fentiments  taught  by  this  denomination  were  as 
follow. 

That  there  are  two  principles,  the  one  perfe(flly  goodj, 
and  the  other  perfectly  evil.  And  between  thefe  there  is 
an  intermediate  kind  of  Deity,  neither  perfectly  good,  ncr 
perteifVIy  evil,  but  of  a  mixed  nature  ;  and  fo  far  juft  and 
powerful,  as  to  adminifter  rewards  and  inflidl  punifhments. 
This  '.mddle  Deily  is  the  creator  of  this  inferior  world,  and 
the  God  and  legiflator  of  the  Jewifh  nation.  He  wages 
perpetual  war  with  the  evil  Principle.  And'both  the  one 
and  the  other  afpire  to  the  place  of  the  Supreme  Being,  and 
am.bitioufly  attempt  fubjefling  to  their  authority  all  the  in- 
habitants of  the  world. 

The  Jews  are  the  fubjeds  of  that  powerful  genius  who 
formed  the  globe.  The  other  nations  who  worfhip  a  vari- 
ety of  Gods,  are  under  the  empire  of  the  evil  Principle. — ■ 
Both  thcfc  conflifling  powers  exercife  oppreihons  upon  ra- 
tional and  immortal  fouls,  and  keep  them  in  a  tedious  and 
miferable  captivity.  Therefore,  the  Supreme  God,  in  or- 
der to  terminate  this  war,  and  to  deliver  from  their  bondage 
thofe  fouls,  whofe  origin  is  celeftial  and  divine,  fent  to  the 
Jews  a  being  mod  like  to  himfelf,  even  his  Son  Jcfus  Chrift, 
clothed  with  a  certain  fhadowy  refemblance  of  a  body,  that 
thus  he  might  be  vifible  to  mortal  eyes.  The  commiflion 
of  this  celeftial  meflengcr  was  to  deftrov  the  empire  both  of 

the 


C        E        R  63 

{tie  evil  Princlpl^f  znd  of  the  Author  of  this  world,  and  to 
bring  back  wandering  fouls  to  God.  On  this  account  he 
was  attacked  with  inexpreflible  fury  by  the  Pri7ice  of  Dark- 
liefsy  and  by  the  God  of  the  JewSy  but  without  effe<Sl,  fmce 
having  a  body  only  in  appearance,  he  was  thereby  rendered 
incapable  of  fuffering.  Thofe  who  follow  the  facred  direc- 
tions of  the  celeftial  condu6lor.  mortify  the  body  by  fading 
and  aufterities,  call  off  their  minds  from  the  allurements  of 
fenfe,  and  renouncing  the  precepts  of  the  God  of  the  Jews, 
and  of  the  Prince  of  Darknefs^  turn  their  eyes  towards  the 
Supreme  Being,  (hall  after  death  afcend  to  the  manfions  of 
felicity  and  perfedion. 

This  dertomination  reje^led  all  the  Old  Teftament  ;  and 
and  received  only  part  of  St.  Luke's  gofpel,  and  ten  of  St. 
Paul's  epiftles  in  the  New.     [See  Gnoftics.] 

Mojheim's  Ecclefajlical  Hifioryy  voL  i.  p.  178, 
Broughtori'i  Hijioricxl  Library,  vol.  2.  p,  48 

CERINTHIANS,  a  denomination  which  arofe  in  the 
iirft  century  ;  fo  called  from  Cerinthus,  who  taught.  That 
the  creator  of  the  world,  whom  he  con^dered  alfo  as  the 
fovereign  and  law-giver  of  the  Jewilh  people,  was  a  being 
endowed  with  the  greateft  virtues,  and  derived  his  birth 
from  the  fupreme  God  ;  that  this  being  fell  by  degrees 
from  his  native  virtue  and  his  primitive  dignity.  That  the 
fupreme  God,  in  confequence  of  this,  determined  to  dc* 
ftroy  his  empire,  and  fent  upon  earth,  for  this  purpofe,  one 
of  the  ever  happy  and  glorious  JEons,  whofe  nam.e  was  Chrirt. 
That  thisChrift  chofe  for  his  habitation  the  perfon  of  Je- 
fus,  a  man  of  the  moft  illuftrious  fan(5lity  and  juftice.  the 
fon  of^feph  and  Mary,  and  defcending  in  the  form  of  a 
dove,  ^Bred  into  him,  while  he  was  receiving  the  baptifm 
of  Johion  the  waters  of  Jordan.  That  Jefus,  after  his 
union  withChrift,  oppofed  himfelf  with  \'igor  to  theGoD  of 
the  Jews,  and  was,  by  his  inftigation.  feized  and  crucified 
by  the  Hebrew  chiefs.  That  when  Jcfus  was  taken  cap- 
live, 


64  C        H        R 

live,  Ciiriil:  afcendcd  up  on  high,  fo  that  the  man  JefuS 
alone  was  fubjeiSed  to  the  pains  of  an  ignominious  death, 

Cerinthus  required  of  his  followers  that  they  (hould  wor* 
(hip  the  Father  of  Chrift,  even  the  fupreme  God,  in  con- 
jundion  with  the  Son.  That  they  (houid  abandon  the  law- 
giver of  the  Jews,  whom  he  looked  upon  as  the  creator  of 
the  world.  That  they  fhonld  retain  a  part  of  the  law  given 
by  Mofes,  but  (hould,  neverthelefs,  employ  their  principal 
attention  and  care  to  regulate  their  lives  by  the  precepts  of* 
Chrift.  To  encourage  them  to  this,  he  promifed  them  the 
refurre^llon  of  this  mortal  body,  after  which  wa?  to  com* 
mence  a  fcene  of  the  moil  exquifite  delights,  during  Chrift's 
earthly  reign  of  a  thoufand  years,  which  was  to  be  fucceed- 
ed  by  a  happy  and  never-ending  life  in  the  celeftial  world, 
[See  Gnoftics.] 

Mojhitin's  EccUJiaJiical  Hijioryy  njol.  \,p.  117,  I18. 

CHAZINZARIANS,  a  denomination  which  arofe  in 
Armenia,  in  the  feventh  century.  They  are  fo  called  from 
the  Armenian  word  chazus  which  fignihes  a  crojs^  becaufe 
they  were  charged  with  adoring  the  crojs. 

Hiflcry  of  Religion y  njol.  4.     [6"^^  Chaxin'x.arians,'^ 

CHILIASTS.     [See  Millenarians.] 

CHRISTIANS  OF  St.  JOHN.  So  called  becaufe 
they  fay  they  received  their  faith,  books,  and  traditions  from 
John  the  Baptiji.  They  always  inhabit  near  a  river  in  which 
they  baptize,  for  they  never  baptize  but  in  rivers,  and  only 
on  fundays.  Before  they  goto  the  river,  they  carry  the 
infant  to  church,  where  there  is  a  bifliop  who  reads  certain 
prayers  over  the  head  of  the  child  ;  thence  they  Jlfcy  the 
child  to  the  river,  with  a  train  of  men  and  women,^^o.  to- 
gether with  the  blfhop,  go  up  to  the  knees  in  water.  Then 
the  bidiop  reads  again  certain  prayers  out  of  a  book,  which 
done,  he  fprinklcs  the  infant  three  times,  faying.  In  the 
rame  of  the  hoKD,  firfi  andlaji  of  the  world  ayid  paradlje  ^  the 

high 


f       H       R  61 

high  creator  of  all  thiu^s  After  that  the  biihop  reads  again 
in  his  book,  while  the  sod-father  plunges  the  child  all  over 
in  the  water  .  after  which  they  all  go  to  the  parent's  houfe 
to  feart:.  They  have  rio  knowledge  of  the  rhyftery  of  the 
holy  Frinitv.  onlv  they  fay  that  Chrill  is  the  Spirit  and  fVord 
of  the  eternal  Father.  They  conftfs  he  became  man  to  free 
\\s  from  the  punifhment  of //«.  But  when  the  Jews  camQ 
to  take  hirii,  he  deluded  their  cruelty  with  a  Ihadow, 

They  believe  the  angel  Gabriel  is  the  Son  of  God.  be^ 
jgotten  upon  light,  and  that  he  undertook  to  create  the 
world,  according  to  the  command  which  God  gave  him  ;*?' 
and  took  along  with  him,  three  laindred  and  thirty-fix  thou- 
sand demons,  and  made  the  earth  fo  fertile  that  it  was  but 
to  fow  in  the  morning  and  reap  at  night,  and  that  the  fam® 
angel  taught  Adam  all  the  necclfary  fcicnces. 

In  reference  to  the  life  to  come,  it  is  faid.  they  believCj, 
that  when  any  one  lies  at  the  point  of  death,  three  hun^ 
dr.ed  and  fixty  derrions  come  and  carry  his  foul  to  a  place 
full  of  ferpents,  dogs,  lions,  tigers,  and  devils.  If  it  be 
the  foul  of  a  wicked  man,  they  tear  it  in  pieces  ;  but  being 
the  foul  of  a  jull:  man,  it  creeps  under  the  bellies  of  thofc 

I  creatures 

*  They  fay,  that  after  the  angel  Gabriel  bad  formed  the  world 
?)/  the  command  of  God,  he  thus  difcourfed,— Lord  God,  I 
have  built  the  world  as  thou  didft  command  me.  It  has  put  me 
and  my  brethren  to  a  vaft  deal  of  trouble  to  raife  fuch  high  moun- 
tains, which  feem  to  fuftain  heaven.  Bat,  inllead  of  that  fatis- 
fadlion  I  ought  to  feel,  for  having  accompliihed  fo  great  a  workj, 
I  find  reafon  to  be  altogether  grieved.  When  God  demanded 
the  caufe,  the  angel  Gabriel  anfvvered,  My  God  and  Father,  I 
will  tell  you  what  afHids  me.  After  the  making  of  the  world,  I 
forefee  that  there  will  come  into  it  a  prodigious  number  of  Jewsp 
Turks,  and  Infidels,  enemies  to  your  name,  who  will  be  unworthy 
to  enjoy  the  fruits  of  our  labor.  To  whom  God  thus  replied; 
Never  grieve,  my  Gan,  there  fhall  live  in  this  world,  which  thou 
Jiafl  built,  certain  Chriftians  Qf  St.  John,  who  fhall  be  w^  friends,, 
and  (hall  all  be  h^z^. 


66  C        H        R 

creatures  into  the  prerence  of  God,  who  fits  in  his  feat  of 
inajefty  to  judge  the  wor'd  :  and  that  there  are  angels  alfo, 
who  weigh  the  fouls  of  m;  ni  n  a  balance,  who  being  thought 
worthy,  are  admitted  Imaied lately  into  glory. 

They  have  no  canonical  books,  but  a  number  full  of 
charms,  &c.  Their  chief  feltivals  are  three.  One  in  the 
winter,  which  lafts  three  days,  in  memory  of  our  firft  par- 
ents and  the  creation  of  th:  world.  The  other  in  the 
month  of  Aiiguft,  which  is  called  the  feaft  of  St.  John, 
The  third,  which  lafts  five  days,  in  June,  during  which 
time  they  are  all  re-baptized. 

In  the  Eucharift,  they  make  uCe  of  meal  or  flour  knead- 
ed, with  wine  and  oil.  They  add  oil  to  fignify  the  benefit 
we  receive  by  the  facrament,  and  put  us  in  mind  of  our 
love  to  God  and  our  neighbour.  The  words  of  their  confe- 
cration  are  certain  long  prayers,  which  they  make  to  praifc 
and  thank  God,  at  the  fame  time  blelling  the  bread  and 
wine.  After  all  the  ceremonies  are  ended,  the  prieft  takes 
the  bread,  and  having  eaten  fome  of  it,  dillributes  the  reft 
to  the  people. 

Thefe  Chriflians  refide  in  Perfia  and  Parfora. 

Tavinier's  fraiels^  p.  90,  91,  92,  95, 

CHRISTIANS  OF  St.  TH0\JAS,  a  denomination 
in  the  peninfula  of  1  ndia,  on  rhis  fide  the  gulph.  They  are 
called  ChriOiansof  St  Thomas,  becaufe  thatapoftle  preach- 
ed the  gofpe!  and  fufFered  martyrdom  in  that  peninfula  ;  and 
for  whom  thofe  Chriflians  have  a  peculiar  veneration. 

They  admit  of  no  images,  and  receive  only  the  crofs,  to 
which  thev  pay  a  great  veneration.  They  affirm,  that  the 
f}uls  of  the  faints  do  not  fee  God,  till  after  the  day  of 
judgment  They  acknowledge  but  three  facraments,  viz. 
Eaptifm,  Orders,  and  the  Eucharift.  They  make  no  ufe  of 
holy  oils  in  rheadminiflration  ofbaptifm  ;  bnt  after  the  cere- 
oiony,  anoint  the  infant  with  an  undlion,  compofed  of  oil 

and 


C       O        C  ^7 

and  walnuts,  without  any  benedi^llon  They  have  no 
knowledge  of  confirfuation,  or  extreme  unSf'iGn  ;  and  abhor 
aricular  confcjfion.  In  the  pAichariJl,  they  confecrate  with 
little  cakes,  made  of  oil  and  fait  ;  and,  inftcad  of  wine, 
make  ufe  of  water  in  which  raifmi.  have  been  infufcd. 

B  r  ought  on''  i  Htjloncal  Library,  •vol.  i  j).  236, 

CIRCUMCELLI  \N^,in  LatinC/zr^wr^/Z/^;;*/,  a  branch 
of  the  Donatifts.  They  abo'.inded  chiefly  in  Africa.  They 
had  no  fixed  abode,  but  rambled  up  and  down,  begging,  or 
rather  exa6ling,  a  maintenance  fom  the  country  people. 
J t  was  from  this  wandering  courfe  of  life  they  had  their 
name. 

Brought c'li J  ihld,  p.  245. 

COCCEIANS,  a  denomination  which  arofein  the  fe- 
venteenth  century,  fo  called  from  John  Cocceius,  ProfefTor 
of  Divinity,  in  the  Univerfity  of  Leyden.  He  reprefented 
the  whole  hiftory  of  the  Old  Tefament  as  a  mirror,  which 
heldjforth  an  accurate  view  of  the  tranfav5lions  and  events, 
that  were  to  happen  in  the  church  under  the  difpenfation  of 
tjjie  New  Tejiarnenfy  and  unto  the  end  of  the  world.  He 
maintained  that  by  far  the  greateft  part  of  the  ancient  pro- 
phecies foretold  Chrift's  miniftry  and  mediation,  and  the 
rife,  progrefs,  and  revolutions  of  the  church,  not  only  under 
the  figure  of  perfons  and  tranJaBions,  but  in  a  literal  man- 
ner, and  by  the  very  fenfe  of  the  words  ufed  in  thefe  predic- 
tions. And  laid  it  down  as  a  fundamental  rule  of  inter- 
pretation, that  the  words  :xnd phrafes  of  fcripture  are  to-be 
underftood  in  every  fenfe  of  which  they  are  fufceptible.  Or, 
in  other  words,  that  they  fignify  in  effeBy  every  thing  that 
they  can  polTibly  fignify. 

Cocceius  alfo  taught,  that  the  covenant  made  between 
God  and  the  Jewifh  nation,  by  the  miniftry  of  Mofe?,  was 
of  the  fame  nature  of  the  nev/  covenant,  obtained  by  the  me- 
diation of  Jefus  Chrift. 

In 


^j  COL 

In  confcquence  of  this  generiil  principle,  he  maintained^, 
'That  the  ten  commandments  were  promulgated  by  Mojcs,  not 
as  a  rule  of  ckediencey  but  as  a  reprejentation  of  the  covenant  of 
grace,'^V\\2iX  when  the  Jews  had  provoked  the  Deiiy  by 
their  various  tranfgreflions,  particularly  by  the  worfhip  of 
the  golden  calf,  the  fevere  and  fervile  yoke  of  the  ceremo- 
nial law  was  added  to  the  decalogue,  as  a  punifiiment  in- 
^i£led  on  them  by  the  Supreme  Being  in  his  righteous 
difpleafure. — That  this  yoke  which  was  painful  in  itfelf, 
became  doubly  fo  on  account  of  its  typical  fignJftcation, 
^nce  it  admonilhed  the  Ifraelites.  from  day  to  day,  of  the 
jmperfedlion  and  uncertainty  of  their  ftate,  filled  them  witk 
anxiety,  and  was  a  perpetual  proof  that  they  had  merited 
the  righteous  difpleafure  of  (tOd,  and  could  not  expe6l  be- 
fore the  coming  of  the  ^lefIlah.  the  entire  remillioh  of  their 
Iniquities. — That  indeed  good  men.  even  under  the  Mofaic 
difpenfation,  were  immediately  after  death  made  partakers 
Cf  everlafling  glory.  But,  that  they  were  neverthelefs,  du- 
ring the  whole  courfe  of  their  lives,  tar  removed  from  that 
firm  hope  and  aiTurance  of  falvation,  which  rejoices  the 
faithful  under  the  difpcnfation  o^xhtgofpel. — And  that  their 
anxiety  flowed  naturally  from  this  conlideration,  that  their 
fms,  though  tkey  remain  unpuniflied,  were  not  pardoned  ; 
pecaufeChrirt  had  not,  as  yet,  offered  himfelf  up  a  facrifice 
to  the  Father  to  make  an  entire  atonement  for  them. 

MoJhtirh^sEccltJtaJlicalHiJiory^  <vol.  4./.  545,  546,  547,  548. 

COLARBARSIANS.     [Se^  Marcofians.] 

COLLEGI  ^TES,  a  name  given  to  a  fociety  of  Men- 
$ionites  at  Holland,  becaufe  they  called  their  religious  af- 
ferablies  colleges.  They  are  alfo  called  Rhinflergers.  [See 
Jflenr.pnit.es.  j 

Collier'' s  Hijicrical  DiSlionary,      [See  Mtnnonitej.1 

^QLLUTHIANS,  a  denomination  which  arofe  in  the 

fourth 


CON  69 

fourth  century  ;  (0  called  from  Colluthiis,  a  prieft  of  Alex- 
andria, who  taught  that  God  was  not  the  author  of  the  evils 
and  affliiSlions  of  this  life. 

Broughton*s  Hijlorical  hihrayy,  -vol,  \*  p.  264. 

GOLLYLYRIDIANS,  an  Arabian  fca,  in  the  fourth 

century  \  fo  denominated  from  their  idolizing  the  Virgin 

Mary,  worfliipping  her  as  a  goddefs,  and  offering  to  her  lit- 

vie  cakes* 

Hiftory  pfkeligion,  'VcL  4.      [Sec  Ccllylyridians.^ 

CONGREG  ATION  ALISTS,  a  denomination  of  Pr^- 
iejiauts,  who  maintain,  that  each  particular  church  has  au- 
thority from  Chrifi  for  exercifing  governm,ent,  and  enjoy* 
ing  all  the  ordinances  of  woriliip  within  itfelf. 

The  Platform  of  church  difcipline  which  was  drawn  up 
in  164.8,  and  agreed  upon  by  the  elders  and  meffengers  of 
the  churches,  affembled  in  the  Synod  af  Cambridge  in  New- 
England,  defines  a  Congregational  church  to  be,  by  the  in- 
ititution  of  Chrift,  a  part  of  the  militant  vifible  church, 
confifting  of  a  company  of  faints  by  calling,  united  in  one 
body  by  aii  holy  covenant,  for  the  public  worfliip  of  God, 
and  the  mutual  edification  of  one  another,  in  the  fellowfhip 
of  the  Lord  Jefus, 

According  to  this  Platform,  fuch  as  are  admitted  mem- 
bers of  churches  ought  to  be  firft  examined.  For  the  eu- 
nuch of  Ethiopia,  before  his  admifllon,  was  examined  by 
Philip,  whether  he  did  believe  in  Jefus  Chrift  with  all  his 
heart.  The  ofticersare  charged  with  the  keeping  of  the  doors 
of  the  church,  and  therefore  are,  in  a  fpecial  manner,  to  make 
trial  of  the  fitnefs  of  thofe  who  enter.  The  qualifications 
neceflary  to  be  found  in  all  church  members,  are  repentance 
from  fm,  and  faith  in  Jefus  Chrift. 

The  confeflion  of  faith,  which  was  agreed  upon  by  the 
fynod  at  their  fecond  (eftion  teaches,  the  doftrine  of  the  Trl- 
Tjity, — of  predejlinatioriy — total  depravity  ^ — particular  redcmp^ 
Hqti, — effedttal  grace,  and  final  perfeverance. 

This 


7©  DAM 

This  denomination  differ  from  the  Independents  in  this 
refpcfl,  vii.  They  invite  councils,  which  are  advifary  only  ; 
but  the  independents  formerly  decided  all  difficulties  within 
themfelves.* 

NeaPs  Hijiory  of  Nenx: -England y  'vol.  2,  p,  314. 

Wife's  i'Vcrksy  />.  197.  213  215,  242,  243, 

CONONITES,  a  denomination  which  appeared  in  the 
fixth  century.  They  derive  their  name  from  Conon,  bifhop 
of  Tarfus  He  taught  that  the  body  never  lofl  its  form,  that 
its  matter  alone  was  fubje<5l  to  corruption  and  decay,  and 
was  to  be  reitored  when  this  mortal  fhall  put  on  immortality. 

In  other  points  they  agree  with  the  Philoponifts.  [See 
Philoponifts  and  Tritheiits.] 

Moj'heim's  Eccleftajiical  Hifiory,  'vol.  i.  /.  473. 

COPHTES,  Chriftians  of  Egypt,  Nubia,  and  the  adja- 
cent countries.  Their  fentiments  are  fimilar  with  the  Ja- 
cobites.    [See  Jacobites.     See  alfo  Part  II.] 

Father  Suaons'  Religion  of  the  Eajiern  1\  at  ions,  p,  1 10. 

CORRUPTICOLiE,  a  denomination  which  arofe  in 
the  fixth  century.  They  derived  their  name  from  their 
maintaining,  that  the  body  of  Chrift  was  corruptible,  that 
the  fathers  had  owned  it,  and  that  to  deny  it  was  to  deny 
the  truth  of  our  Saviour's  paflion. 

Di£ii07iaty  of  Arts  and  Sciences,  <vol,  1.  t,  492. 


;-«^5«=- 


D 


AMIANISTS,  a  denomination  in  the  fixth  cen-^ 
tury  ;  fo  called  from  Damian,  biihop  of  Alexandria.     The 

opinions 

*  Thofe  who  are  defirous  of  feeing  a  particular  account  of 
Cc/tgrcgational  principles,  may  confult  their  Platfcrm  of  church 
difcipline,  which  the  brevity  of  this  work  does  not  admit  of  in- 
ferting  at  large. 


DIG  fi 

opinions  maintained  by  this  denonnination  were  Hmilar  to 
thofe  of  the  Angelites.     [See  Angelites.] 

Mojheim^s  Ecclejiafiical  Bifiory ,  'vol.   1,  p.  473. 

DANCERS,  a  denomination  which  arofe  at  Alx-la-Cha^ 
pelle,  in  the  year  1373,  whence  they  fpread  through  the  dif- 
trid  of  Liege,  Hainau/t,  and  other  parts  of  Flanders.  It 
was  cuftomary  among  them  for  ptrfons  of  both  ftrxes,  pub* 
licly.  as  well  as  in  private,  to  fall  a  dancing  all  of  a  fudden, 
and  holding  each  others  hands,  to  continue  their  motions 
with  extraordinary  violence,  till,  being  almoft  fufFocated, 
they  fell  down  breathlefs  together.  They  affirmed  that, 
during  thefe  intervals  of  vehement  agitation,  they  v^ere  fa- 
voured with  wonderful  vifions.  Like  the  Flagelants,  they 
wandered  about  from  place  to  place,  had  reconrfe  to  beg- 
ging for  their  fuftenance,  treated  virith  the  utmofl  contempt, 
i)oth  the  priedhood,  the  public  rites  and  worihip  of  the 
church,  and  held  fecret  aflemblies. 

?^//w,  tbid,  njoU  3  />.  206,  207. 


DAVIDISTS,  a  denomination  in  the  fixteenth  centu- 
ry ;  fo  called  from  David  George,  a  native  of  DeJftt  who 
acquired  great  reputation  by  his  prudent  converfation. 

He  deplored  the  decline  of  vital  and  pra6lical  religion,  and 
endeavoured  to  reftore  it  among  his  followers.  But  rejec- 
ted, as  mean  and  ufelefs,  the  external  fervices  oi piety. 

He  was  charged  with  afferting,  that  he  was  the  third  Da- 
vid, fon  of  Go  13  ;  arnd  that  he  ought  to  fave  men  by  grace, 
and  not  by  death  :  and  with  denying  the  exigence  of  an* 
gels  and  demons,  the  authority  of  the  fcriptures,  and  the 
rerurre6lion  of  the  body. 

MoJJje'nns  Ecchjiafiied  Hiflory^nioU  4.^.  164,  165. 

Crojhy's  Htjiory  of  the  Englijh  Baptifist  moL  I.  p.  64. 

Bufrefnofi  Chronological  Tables,  fvol,  2.  p.  249. 

DIGGERS,  a  denomination  which  fprung  up  in  Gcr. 
many  in  the  fifteenth  century  j  fo  called,  becaufe  they  dug 

their 


72  fi       U       L 

their  alTemblies  under  ground,  in  caves  and  forefts.     The/ 
derided  the  church,  its  minifters,  and  facraments. 

Brcughtai}  $  Hjlorical  Library,  <vol,  i.  p,  3  2{>. 

DIMOERITES.     [See  Appcllinarians.] 

DOCET^^,  a  denomination  in  the  firft  and  fecond  cen- 
turies \  {o  called  from  the  Greek  of  (xtto  tou  ^oxhv  to  appear, 
becaufe  they  held  that  Jefus  Chrifi:  was  born,  lived  in  the 
world,  died,  and  roie  again,  not  in  reality,  but  in  appear^ 
ance  only.  It  v\^as  the  common  opinion  ot"  the  Gnoftics, 
[See  Gnoftics.] 

Broughttint  ihiJ.  p.  ^T^c), 

DONATISTS,  a  denomination  which  arofe  in  the 
fourth  century.  They  derived  their  name  from  Donatus, 
biihop  of  Numidia. 

They  maintained,  that  their  community  was  alone  to  he 
confidered  as  the  true  church,  and  avoided  all  communlca^ 
tion  with  other  churches,  from  an  apprehcnfion  of  contrac- 
ting their  impurity  and  corruption.  Hence  they  pronoun- 
ced the  facred  rites  and  inftitutions  void  of  all  virtue  and 
efEcacy  among  thofc  Chriftians,  who  were  not  precifely  of 
their  fentiments,  and  not  only  re-baptized  thofe  who  came 
over  to  their  party  from  other  churches,  but  with  refpefl  to 
thoffe  who  bad  been  ordained  minifters  of  the  gofpel,  they 
either  deprived  them  of  their  office,  or  obliged  them  to  be 
.ordained  the  fecond  time. 

Mofheirn*!  tcdefiajiical  Hijiory y  'vol.  \.  p.  333. 

DULCINISTS,  the  followers  of  Dulcinus,  a  layman, 
'of  Novara,  in  Lombardy,  about  the  beginning  of  the  four^ 
tcenth  century.  He  taught  that  the  law  of  the  Father, 
which  had  continued  till  Mofes,  was  a  law  of  grace  and 
wifdom,  but  that  the  law  of  the  Holy  Ghofl:,  which  began 
with  himfelf  in  the  year  1307,  was  a  law  entirely  of  love, 
which  would  laft  to  the  end  of  the  world. 

UronghlWi  UiJ}ori:ol  Lihary,  'vol.  I.  p-  344. 

DUNKERS, 


ft       U       N  7j 

DUNKERS,  a  denomination  which  took  its  rife  in  the 
year  1724,  and  was  formed  into  a  fort  of  commonwealth, 
moftly  in  a  fmall  town  called  Ephrata,  in  or  near  Pennfyl- 
vania  A  German  hermit,  who  fettled  on  the  fpot  where 
Dunkard  town,  called  Ephrata,  is  now  built,was  the  foun- 
der of  this  fociety.  They  fcem  to  have  obtained  iheir  name 
from  their  baptizing  their  new  converts  by  plunging.  They 
are  alfo  called  Tumblers,  from  the  manner  in  which  they 
perform  baptifm,  which  is  by  putting  the  perfon,  v,'hi]e 
kneeling,  head  firfl:  under  water,  fo  as  to  refemble  the  mo- 
tion of  the  body  in  the  action  of  tumbling.  They  ufe  the 
triune  immerfion,  with  laying  en  the  hands  and  prayer,  even 
when  the  perfon  baptifed  is  in  the  water.  Their  habit 
feems  to  be  peculiar  to  themfelves,  coniifting  of  a  long  tu- 
nic or  coat,  reaching  down  to  their  heels,  with  a  fafh  or 
girdle  round  the  waift,  and  a  cap  or  hood  hanging  from  the 
fhoulders,  like  the  drefs  of  the  Dominican  friars.  The  men 
do  not  fliave  the  head  or  beard. 

The  men  and  women  have  feparate  habitations,  and  dif- 
tinft  governments,  For  thcfe  purpofes,  they  have  erefled 
two  large  wooden  buildings  ;  one  of  which  is  occupied  by 
the  brethren,  the  other  by  the  fillers  of  the  fociety  ;  and  in 
each  of  them,  there  is  a  banqueting-room,  and  an  apartment 
for  public  worfhip  ;  fur  the  brethren  and  fillers  do  not  meet 
together  even  at  their  devotions. 

They  live  chiefly  upon  roots  and  other  vegetables  :  the 
rules  of  their  fociety  not  allowing  them  fleih,  except  upon 
particular  occafions,  when  they  hold  what  they  call  a  love- 
feaft  ;  at  which  time  the  brethren  and  fillers  dine  together 
in  a  large  apartment,  and  eat  mutton,  but  no  other  meat. 
No  member  of  the  fociety  is  allowed  a  bed,  but  in  cafe  of 
ficknefs.  In  each  of  their  little  cells  they  have  a  bench 
fixed  to  ferve  the  purpofe  of  a  bed,  and  a  fmall  block  ot  wood 
for  a  pillow.  The  Dimkers  allow  of  no  intercourfc  betwixt 
the  brethren  and  fillers,  not  even  by  marriage. 

K  The 


74  D       u       tq  • 

The  prlncii>al  tenet  of  the  Bunkers  appears  to  be  thiSc, 
That  future  happinefs  is  only  to  be  obtained  by  penance 
and  outward  mortifications  in  this  life  ;  and  that  as  Jefus 
Chrilt,  by  his  meritorious  fufFerings,  became  the  Redeemer 
of  mankind  in  general,  fo  each  individual  of  the  human 
race,  by  a  life  of  abflinence  and  reftraint,  may  work  out  his 
own  falvation.  Nay,  they  go  fo  far  as  to  admit  of  works 
of  fupererogation  ;  and  declare,  that  a  man  may  do  much 
more  than  he  is  in  juftice  or  equity  obliged  to  do  ;  and  that 
his  fuperabundant  works  may  therefore  be  applied  to  the 
falvation  of  others. 

This  denomination  deny  the  eternity  of  future  punifh- 
ments  ;  and  believe  that  the  dead  have  the  gofpel  preached 
to  them  by  our  Saviour,  and  that  the  fouls  of  the  juft  are 
employed  to  preach  the  gofpel  to  thofe  who  have  had  no  re- 
velation in  this  life. — They  fuppofe  the  Jezvijh  Jabbath, 
Jabbatical  year,  znd  year  of  Jubilee  are  typical  of  certain  pe- 
riods after  the  general  judgment,  in  which  the  fouls  of  thofcj 
who  are  not  then  admitted  into  happinefs, are  purified  from 
their  corruption.  If  any  within  thofe  fmaller  periods,  are 
fo  far  humbled,  as  to  acknowledge  the  perfections  of  God, 
and  to  own  Chrift  as  their  only  Saviour,  they  are  received 
to  felicity.  While  thofe  who  continue  obftinate,  are  refer- 
ved  in  torments  until  the  grand  period,  typified  by  the  Ju- 
bilee arrives,  in  which  all  Hall  be  made  happy  in  the  end- 
lejfs  fruition  of  the  Deity. 

They  alfo  deny  the  im.putation  of  Adam's  fin  to  his  pof- 
terity.  They  difclaim  violence  even  in  cafes  of  felf  defence^ 
And  fuifer  themfelves  to  be  defrauded  or  wronged,  rather 
than  go  to  law. 

Their  cluirch  government  and  difcipline  are  the  fame 
with  the  Englifli  Baptifts,  except  that  every  brother  is  al- 
lowed to  fpeak  in  the  congregation,  and  their  befi-  fpeaker 
is  ufualiy  ordained  to  be  the  minifler.    They  have  deacons 

and 


V)J 


at\d  deaconefTes  from  among  their  ancient  widows  and  ex- 
horters,  who  are  all  licenfed  to  iife  their  gifts  ftatedly. 

Cafpipina's  Letter s^  />.  70.  7I.  72,  ^c. 
Annual  Regijlir,  p.  343. 
Marjhal*s  Cutechi/m,  p.  90, 


^^^<S-€-^^-^^a<a«-- 


E 


[BIONITES,  a  denomination  in  the  firfl:  and  fe- 
cond  century  ;  fo  called  from  their  leader  Ebion,  or  from 
their  poverty,  which  Ebionites  fignifies  in  Hebrew. 

They  believed  the  celeftial  miflion  of  Chrift,  and  his  par- 
ticipation of  a  divine  nature,  yet  they  regarded  him  as  a  man 
born  of  jfofeph  and  Mary,  according  to  the  ordinary  courfc 
of  nature.  They  moreover  afferted,  that  the  ceremonial 
law,  inflituted  by  Mofes^  was  not  only  obligatory  upon  the 
Jews,  but  alfo  upon  all  others,  and  that  the  obfervanceof  it 
was  very  effential  to  falvation.  They  obferved  both  the 
Jewifh  fabbath  and  the  Chriftian  funday.  And  in  celebra- 
ting the  Eucharift,  made  ufe  of  unleavened  bread.  They 
abftained  from  the  flelh  of  animals,  and  even  from  milk. 

They  rejefled  the  Old  Teftament,  and  in  the  New  Tef-* 
tament  received  only  the  gofpel  of  St.  Matthew,  and  mace 
ufe  of  a  book  which  they  ftyled,  Ihe  ^ofpd  according  to  the. 
Hebrews, 

Mojheim's  EccURaJlical  Hijlcry^  njoU  I./.  173,  174.. 

Hearne*s  DuSior  Hijloricui^  <vol  z.  p.,  74. 

EFFRONTES.  So  called  from  their  (having  their  fore- 
heads till  they  bleed,  and  then  anointing  them  with  oil,  ufing 
no  other  baptifm  but  this. 

They  fay,  the  Holy  Ghofl  is  nothing  but  a  bare  motion 
infpircd  by  God  in  the  mind  ;  and  he  is  not  to  be  adored, 

Rojys  Vicxv  of  all  Religions,  p.  233. 

EICET4S,  a  denomination  in  the  year  68c,  who  affir- 

iped 


^6  EON 

med,  that  in  order  to  make  prayer  acceptable  to  God,  it 
fhould  be  performed  dancing. 

Dufrefnoy's  Chronological  Tables,  <vol,  \.  p.  213. 

ELCESAITES,  a  denomination  in  the  fecond  century  ; 
from  their  prophet  Elcefai.  His  fundamental  dodrinc  was, 
that  Jefus  Chrift,  who  was  born  from  the  beginning  of 
the  world,  had  appeared  from  time  to  time  under  di- 
vers bodies. 

Hijiory  ef 'Religion ^  'vol.  4.      [See  Elce/aifes.] 

ENCRATITES,  or  CONTINENTS,  a  name  given 
to  a  fe£l  in  the  fecond  century,  becaufe  they  condemned 
marriage,  forbade  the  eating  of  flefh,  or  drinking  of  wine, 
and  rejecled,  with  a  fort  of  horror,  all  the  comforts  and  con- 
veniencies  of  life.  Tatian,  an  AflTyrian,  was  the  leader  of 
this  denomination.  He  regarded  matter  as  the  fountain  of 
all  evil  :  and  therefore  recommended,  in  a  peculiar  manner, 
the  mortification  of  the  body.  He  diftingui filed  the  creator 
of  the  world  from  the  Supreme  Being  ;  denied  the  reality 
of  Chrid's  body.  And  blended  the  Chridian  religion  witl;\ 
feveral  other  tenets  of  the  Oriental  philofophy. 

Mojheim's  Eclcejlajiical  Hijiory,  'vol.  I.  p.   1 80. 

ENERGICI,  a  denomination  in  the  fixteenth  century  ^ 
fo  called  becaufe  they  held,  the  Eucharift  was  the  energy 
5ind  virtue  of  Jefus  Chrift  ;  not  his  body,  nor  a  reprefenta-* 
tion  thereof. 

Hijiory  cf  Religion,  vol.  4.      [See  EnergiciJ] 

EONTTES,  a  denomination  in  the  twelfth  century,  foK 
lowers  of  Eon  de  Eto'ile  a  gentleman  oi Bretag/ie  Having 
heard  it  fung  in  the  church,  per  eum,  gut  venturus  eji  judi- 
care  vivos  et  ynoriuos,  he  concluded  that  he  was  the  perfon 
who  was  to  judge  both  quick  and  dead,  from  the  refem- 
blance  between  the  word  Eum  and  his  name.  He  was  fol- 
lowed as  a  great  prophet.  Sometimes  he  walked  with  a, 
great  number  of  people  \  fometiiaes  be  lived  in  folitude^ 

and 


ERA  77 

iind  appeared  afterwards  in  greater  fplendor  than  before. — ■■ 
He  ended  his  days  in  a  miferable  prifon,  and  left  a  confid- 
erable  number  of  followers,  whom  perfccution  and  death  in 
the  mod  dreadful  forms  could  not  perfuade  to  abandon 
his  caufe. 

Mojheirri' s  EccUJiaft'tcal  Hijiory^  'vol.  2.  /.  457,  458, 
Broughton  s  Hijiorical  Library,  voL  I./).  361. 

EOQUfNIANS,  a  denomination  in  the  fixteenth  cen- 
tury ;  fo  called  from  one  Eoquinus,  their  mafter,  who 
taught  that  Chrift  did  not  die  for  the  wicked,  but  for  the 
faithful  only. 

Rofs^s  Fienv  cf  all  Rtligiont.  /.  234. 

EPISCOPALIANS.  So  called  from  m  and  ckottsu;, 
They  maintain,  that  Bifhops,  Prefbyters,  and  Deacons,  are 
three  diftinfl  fubordinate  callings  in  God's  church.  That 
the  Bifhops  have  a  fuperiority  over  the  Fncds  jure  divine f 
and  dirj6lly  from  God.  To  prove  this  point  they  allege, 
that  Bifhops  were  inftituted  by  the  apoftks  themfelves  to 
fucceed  them  in  great  cities,  as  Timothy,  atEphefus  ;  Ti- 
tus, at  Crete,  &c.  It  is  faid  in  \Ji  of  Timothy,  v.  19.  A- 
gainji  an  Elder  receive  not  an  accujation,  hut  before  one  or  tvjc 
zvitnejps.  Therefore,  fay  they,  Timothy  was  a  judge. 
Prefbyters  were  brought  before  him,  and  he  was  fuperior 
to  them.  And  they  aflTert  that  Epifcopacy  was  the  conftitu- 
tion  of  the  primitive  church.     [I^ee  Part  II.] 

Neat's  Hijlory  of  the  Puritans,  *vol,  l,  p.  494^ 
Dr.  Edivards's  Remains,  p.  229. 

ERASTIANS.  So  called  from  Erafizis,  a  German  di> 
vine  of  the  fixteenth  century.  The  paRoral  ofFiCe  ac- 
cording to  him  was  only  perfuafive,  like  a  profefTor  of  fcien- 
ces  over  his  (Indents,  without  any  power  of  the  keys  annex- 
ed. The  Lord's  fupper,  and  other  ordinances  of  the  gofpel, 
were  to  be  free  and  open  to  all.  The  minifter  might  dif. 
fuade  the  vicious  and  unqualified  from  the  communion,  but 

might 


7^  t       V       S 

might  not  refufe  it,  or  infli<^  any  kind  of  cenfurc^ ;  the  pun* 
ifhment  of  all  offences^  either  of  a  civil  or  religious  nahjre, 
Wmg  referred  to  the  civil  magiftrate. 

Nial\s  Hijiory  of  the  Puritans,  njoU  3«/»  X40. 

ETHNOPHRONES,  Greek,  in  EngliOi  Paganizers. 
So  rhey  called  a  fedl  in  the  eighth  century,  who  profefling 
Chriftianity,  joined  thereto  all  the  ceremonies  of  Paganifm, 
fuch  as  judicial  aftrology,  divinations,  of  all  kinds,  &c.  and 
who  obferved  all  feafts,  times,  and  feafons  of  the  Gentiles. 
Xhe  word  is  compounded  of  the  Greek  L^i>oq  nation,  and 
^cr,v  thought  or  fentiment, 

Broughton^s  H'ljforical  Library t  njoJ.  p,  378. 

EUCHITES.     [See  MalTalians.] 

EUDOXIANS.  a  branch  of  the  Arians  in  the  fourth 
century  ;  fo  called  from  Eudoxus,  who  after  the  death  of 
Ariu:>,  became  head  of  the  party.     [See  Arians.] 

Hijiory  of  Religion i  *vol.  4.      [See  Eudoxians.l 

EUNOMIANS.     [See  Arians.] 

EUSEBI ANS.  So  called  from  Eufebius,  bifhop  of  Cs- 
farea,  in  Paleftine,  in  the  fourth  century.  He  maintained 
that  there  was  a  certain  difparity  and  fubordination  between 
the  perfons  of  the  Godhead.     [See  Arians,] 

Mojheim's  Ecclefiaftical  HiJiory,  'V&l.  l.  f.  2911. 

EUSTATHIANS,  a  denomination  in  the  fourth  cen- 
tury ;  fo  called  from  Euftathin?,  a  monk.  He  prohibited 
Hiarriage,  the  ufe  of  wine  and  flcfh,  feafts  of  charity,  and 
other  things  of  that  nature.  To  thofe  who  were  joined  in 
wedlock,  he  prefcribed  immediate  divorce.  And  obliged 
^^i5  followers  to  quit  all  they  had,  as  incompatible  with  the 
hopes  of  heaven. 

Mojheims  ibid.  -p.  il-i,. 

Bay  ley's  Di^ionary,  vol,  2.     [5^^  EuJialhiatiJ.'] 

EUTUCHITES, 


A        M 


19 


EUTUCHlTKS,  a  denomination  in  the  third  tcntury  ; 
fo  called  from  the  Greek  ivrv)(^iiu  which  fignifies,  to  live 
without  pa'm^  or  inpleafure. 

They  held  that  our  fouls  are  placed  in  our  bodies  only  to 
honor  the  angels  who  created  them.  That  we  ought  to  re- 
joice equally  in  all  events,  becaufe  to  grieve  would  be  to 
diflionor  the  angels,  their  creators.  They  alfo  held  that  Je* 
fus  Chrift  was  not  the  Son  of  God,  but  of  an  unknown  God. 
Boughton^s  Hijiorical  Library y  'voL  2.  p.   532. 

EUTYCHIANS,  a  denomination  in  the  fifth  century  ; 
fo  called  from  Eutyches,  a  monk  and  abbot  of  Con- 
ftantinople. 

They  maintained,  that  there  was  only  one  nature  in  Jc- 
fus  Chrift.  The  divine  nature,  according  to  them,  had  fo 
entirely  fvvallowed  up  the  human,  that  the  latter  could  not 
be  diftinguiOied.  So  that  Jefus  Chrift  was  merely  God, 
and  had  nothing  of  humanity  but  the  appearance. 

Barclays  DiSiionary,      [See  Eutychians.'l 


S.  AMILISTS,  a  denomination  which  appeared  in 
Holland,  about  the  year  1555.*  They  derive  their  origin 
from  Henry  Nicholas,  a  Wejiphalian,  who  ftyled  his  follow- 
ers the  Family  of  Love.  He  pretended  he  had  acommiflion 
to  teach  mankind  ;  and  that  there  was  no  knowledge  of 
Chrift,  nor  of  the  fcriptures,  but  in  \i\s  family. 

To  prove  this  point,  he  argued  from  ift  of  Cor.  xiii.  5, 
^,10,     For  we  know  but  in  part ^  and  we  prophefy  in  part  : 
But  when  that  which  is  perfect  is  come,  then  that  which  is  im- 
perfect/hall  be  done  away.     Hence  he  inferred  that  the  doc- 
trine 

•  This  denomination  appeared  in  England  about  the  year 
1580,  where,  when  their  founder  tvas  difcovered,  their  books  were 
ordered  to  be  publicly  burnt. 


So  F        I        F 

trine  of  Chrid  is  jmperfefl,  and  a  more  perfe^l  do6lrine 
fliould  be  revealed  to  the  Family  of  Love.  This  denomina-. 
tion  alfo  taught  the  following  do<ftrines. 

I.  That  the  effence  of  religion  confifted  in  the  feelings 
of  divine  love  ;  and  that  it  was  a  matter  of  the  mod  perfedl 
indifference, what  opinionsChriflians  entertained  concerning 
the  divine  nature,  provided  their  hearts  burned  with  the  pure 
and  facred  flame  of  piety  and  love. 

II.  That  the  union  of  the  foul  with  Chrift  transforms 
it  into  the  elTence  of  the  Deity. 

III.  That  the  letter  of  the  fcripture  Is  ufelefs  ;  and 
thofe  facred  books  ought  to  be  interpreted  in  an  allegori- 
cal manner. 

IV.  That  it  was  lawful  for  them  (if  for  their  conveni- 
ence) to  fwear  to  an  untruth,  either  before  a  magiftrate,  or 
^ny  other  perfon  who  was  not  of  their  fociety, 

Mojhshfis  EccUfiaJiical  HiJioryy'uoU  /^.  p.  1 66. 

Broughton' s  Hijiorical  Library y  vol.  2. p.  30. 

Morels  Myfiny  of  Godlinefsy  p.  256. 

LtigFs  Critica  Sacra^  p.  553. 

Fulfilling  of  the  Scriptures  ^  'vol.  I.  p.  166. 

FARVONIANS,  a  branch  of  the  Socinians  ;  fo  called 
from  Staniilaus  Farvonius,  who  ilourifhed  in  the  fixteenth 
century.  Ke  alTerted  that  Chrift  had  been  engendered,  or 
produced  out  of  nothing,  by  the  Supreme  Being,  before  the 
the  creation  of  this  terreftrial  globe  ;  and  warned  his  difci- 
ples  againft:  paying  religious  worfhip  to  the  Divine  Spirit ^ 
rSee  Socinians.] 

Mojheim's  Ecclefiafical  Hijhryy  'vol.  ^.  p.  201,  202. 

FIFTH  MONARCHY-MEN,  a  denomination  which 
arofe  in  the  feventeenth  century.  They  derived  their  name 
from  their  maintaining,  that  there  will  be  2i fifth  unlverfaJ 
monarahy  under  the  perfonal  reign  of  King  J^Jus  upon  earth. 

In 


FLA  'ti 

U  confequence  of  this  tenet,  they  aimed  at  the  fubverfiou 
of  all  human  government. 

Mojheim,  ihid.  p,  533. 

FLACIANS,  the  followers  of  Matthias  Flacius  Illyri- 
cus,  who  flourifhed  in  the  fixteenth  century.  He  taught 
that  Griglnalftn  Is  the  very  fuhfiance  sf  human  nature.  And 
that  the  fall  of  man  was  an  event,  which  extinguifhed  in  the 
human  mind  every  virtuous  tendency,  every  noble  faculty, 
and  left  nothing  behind  it  but  univerfal  darknefs  and  cor- 
ruption. 

MoJIoeim,  Hid,  /•  43. 

FLAGELLANTS,  a  denomination  which  fprang  up 
in  Italy  in  the  year  1260,  and  was  thence  propagated 
through  almoft  all  the  countries  of  Europe.  They  derive 
their  name  frem  the  'L2i\.\nJiagellQ,  to  whip.  The  fociety 
that  embraced  this  new  difcipline  ran  in  multitudes,  com- 
pofed  of  perfons  of  both  fexes,  and  all  ranks  and  ages,  through 
the  public  ftreets,  with  whips  in  their  hands,  lafhing  their 
naked  bodies  with  the  mofl-  aftonifhing  feverity,  with  a  view 
to  obtain  the  divine  mercy  for  themfelves  and  others, 
by  their  voluntary  mortification  and  penance.  This  fe£l: 
made  their  appearance  anew  in  the  fourteenth  century,  and 
taught,  among  other  things,  that  flagellation  was  of  equal 
virtue  with  baptifm  and  the  other  facraments.  That  the 
forgivenefs  of  all  fins  was  to  be  obtained  by  it  from  God^ 
■without  the  merit  of  Jefus  Chrift.  That  the  old  law  of 
Chrift  was  foon  to  be  aboliftied,  and  that  a  new  law,  enjoin- 
ing the  baptifm  of  blood,  to  be  adminiftred  by  whipping,  was 
to  be  fubfiituted  in  its  place. 

A  new  denomination  of  Whippers  arofe  in  the  fifteenth 
century,  who  rejected  the  facraments  and  every  branch  of 
external  worfhip,  and  placed  their  only  hopes  of  falvation  in 
faith  TLXid.  flagellation . 

lo/heim^s  E^lejlajlical  Hijloryf  'vol.  3.^.  94,  206,  277; 

L  FLANDRLANS.' 


82  ¥       tL       t 

FLANDRIANS.     [See  Mennonites.]  * 

.  FLORINI ANS,  a  branch  of  the  Valentinlans,  in  the  fe- 
cond  century  ;  fo  called  from  Florinus,  their  leader.  [See 
Valentinlans.] 

Mojheimy  ibid.  <voL  I./.  189. 

FRATRES  ALBATI,aname  which  diftinguiflied  a 
denomination  in  the  fifteenth  century.  They  owed  their 
origin  to  a  certain  prieft,  who  defcended  from  the  Alps,  ar- 
rayed in  a  white  garment,  and  accompanied  with  a  prodi- 
gious number  of  both  fexes,  who,  after  the  example  of  their 
chief,  were  alfo  clothed  in  white  linen.  Hence  they  acqui- 
red the  name  Fratres  Albatit  i.  c.  IVhite  Brethren.  They 
went  in  a  kind  of  proceffion  through  feveral  provinces,  fol- 
lowing a  crofs,  which  their  leader  held  erefled  like  a  ftan- 
dard,  and  by  the  ftriking  appearance  of  their  fandlitj'  and 
devotion,  captivated  to  fuch  a  degree  the  minds  of  the  peo- 
ple, that  perfons  of  all  ranks  and  orders,  flocked  in  crouds 
to  augment  their  number.  The  new  chief  exhorted  his 
followers  to  appeafe  the  anger  of  an  incenfed  Deity  ;  ema- 
ciated his  body  by  voluntary  afls  of  mortification  and  pen- 
ance, endeavoured  to  perfuade  the  European  nations  to  re- 
new the  war  againfl:  the  Turks  in  PaUfilne  ;  and  pretend- 
ed, that  he  was  favored  vvqth  divine  vifiofts,  which  infl:ruc-' 
ted  liim  in  the  will  and  in  the  fecrets  of  heaven. 

Mojheim,  ibid.  njoL  3./.  275. 

FRATRICELLf,  in  Englifii  Little  Brothers,  a  denomi- 
nation which  appeared  in  Italy  about  the  year  1298,  and 
fpread  all  over  Europe.  Their  origin  is  attributed  by  fome 
to  one  Herman  Pongilup,  who  pretended  that  ecclefiaftic? 
ought  to  have  no  pofleffion  of  their  own. 

Brougbton*s  Hijiorical  Library y  vol.  I.  f,  427, 

FRENCH-PROPHETS.  They  firft  appeared  in  Dan. 
phiny  and  Vivarais.     In  the  year  1688  five  or  fix  hundred 

Protcftants 


F        R        E  8j 

Proteftants  of  both  fexcs  gave  themfclves  out  to  be  Pro- 
phets, and  infpired  of  the  Holy  Ghoft.  They  foon  became 
fo  numerous,  that  there  were  many  thoufands  of  them  in- 
fpired.* They  had  ilrange  fits,  which  came  upon  them 
with  tremblings  and  faintings  as  in  a  fwoon,  which  made 
them  ftretch  out  their  arms  and  legs,  and  ilagger  feveral 
times  before  they  dropped  down.  They  (truck  themfclves 
-with  their  hands  ^  they  fell  on  their  backs  ;  (hut  their  eyes, 
and  heaved  with  their  breafts.  They  remained  a  while  in 
trances,  arvd  coming  out  of  them  with  twitchings,  uttered 
all  which  came  into  their  mouths.  They  faid  they  faw  the 
heavens  open,  the  angels,  paradifot  and  helL  Thofe  who 
were  juft  on  the  point  of  receiving  the  fpirit  of  prophecy, 
dropped  down,  not  only  in  the  afTemblies,  crying  out  ?ner£)\ 
but  in  the  fields,  and  in  their  own  houfes.  The  leaft  of 
their  aflemblies  made  up  four  or  five  hundred,  and  fome  of 
them  amounted  to  even  three  or  four  thoufand  perfons. 
When  the  Prophets  had  for  a  while  been  under  agitations  of 
body,  they  began  to  prophefy.  The  burden  of  their  prophe- 
cies wz?,t  amend  your  lives  ;  repent  ye  ;  the  end  cf  all  things 
draws  nigh.  The  hills  rebounded  with  their  loud  cries  for 
7?iercy  \  and  with  imprecations  againft  the  Priejisy  thtChurch, 
the  Pope,  and  againft  the  Antichrijlian  dominion  ;  with  pre- 
di£lions  of  the  approaching  fall  of  Popery. — All  they  faid  at 
thefe  times  was  heard  and  received  with  reverence  and  awe. 

In  the  year  1706,  three  or  four  of  thefe  Prophets  ca.mo 
over  into  EJngland,  and  brought  their  prophetic Jpirit  along 
with  them  ;  which  difcovered  itfelf  in  the  fame  ways  and 
manners,  by  extafies  and  agitations,  and  infpirations  under 
them,  as  it  had  done  in  France.  And  they  propagated  the 
like  fpirit  to  others,  fo  that  before Jthe  year  was  out,  there 
were  two  or  three  hundred  of  thefe  Prophets  in  and  about 
London,  of  both  fexes,  of  all  ages,  men,  women,  and  chil- 
dren ; 

•  They  were  people  of  all  ages  and  fexes,  without  diftinftion, 
though  the  greateft  part  of  them  were  boys  and  girh  from  fj;i 
Of  fevcn  to  twenty-five  years  of  age. 


H  "P       R       E 

dren  ;  and  they  had  delivered  under  infpiration,  four  or  five 

hundred  proJ).hefic  warnings. 

The  great  thing  i/?ey  pretended  by  their  fpirit  was,  to  give 
warning  of  the  near  approach  of  the  kingdom  of  God,  the  hap- 
py times  of  the  church,  the  millennium  ft  ate.  Their  meffage 
was,  (and  they  were  to  proclaim  it  as  heralds  to  the  Jews, 
and  every  nation  under  heaven,  beginning  firft  al  England,) 
That  the  grzndjuhike  ;  the  acceptable  year  of  the  Lord  ; 
the  acconoplifhment  of  thofe  numerous  fcriptures  concern- 
ing the  new  heavens  and  the  neiv  earth  ;  the  kingdom  of  the 
Meffah  ;  the  marriage  of  the  Lamb  ;  xhz  firfi  refurrcSiion  / 
or  the  nevj  Jerufakm  defcending  from  above,  were  noiv  even 
at  the  door.  That  this  great  operation  was  to  be  wrought, 
on  the  part  of  man,  by  fpiritual  arms  only,  proceeding  from 
the  mouths  of  thofe,  who  fhould,  by  infpiration,  or  the 
mighty  gift  of  the  Spirit,  be  fent  forth  in  great  numbers  to 
labor  in  the  vineyard.  That  this  miffion  of  his  fervants 
fhould  be  witneiTed  to,  by  figns  and  v/onders  from  heaven, 
by  a  deluge  of  judgments  on  the  wicked  univerfally  through- 
out the  world,  2.s  famine,  pefiilence,  earthquakes.  Sec,  That 
the  exterminating  angels,  {hall  root  out  the  tares,  and  there 
Ihall  remain  upon  earth  only  good  corn.  And  the  works 
of  men  being  thrown  down,  there  fliall  be  but  one  Lord, 
ont faith,  one  heart,  and  one  voice,  among  mankind.  They 
declared,  that  all  the  great  things  they  fpoke  of,  ivould  bs 
manifejl  over  the  ivhole  earth,  ivithin  the  term  of  three  years. 

Thefe  Prophets  alfo  pretended  to  the  gift  of  languages  ; 
of  difcerning  the  fecrets  of  the  heart  ;  the  gift  of  miniftra- 
tion  of  the  fame  fpirit  to  others  by  the  laying  on  of  hands, 
and  the  gift  of  healing. 

To  prove  they  were  really  infpired  by  the  Holy  Ghoft, 
they  alleged  the  complete  joy  and  fatisfadion  they  experi- 
enced ;  the  fpirit  of  praver  which  was  poured  forth  upon 
them  ;  and  the  anfwer  of  their  prayers  by  God. 

Cbauncy''i  JVcrks,  W.  3.  p>  2,  3,  4,  JO,  ll,  25,  28,  3I» 
^7i  38,  39, 


G 


G       N       O  .  Ss 


AIANITiE,  a -denomination  which  fprang  from 
the  Eutychians.  They  derive  their  name  from  Gaian,  a 
bifhop  of  Alexandria,  in  the  fixth  century,  who  denied  that 
Jefus  Chrift,  after  the  hypoftatical  union,  was  fubjedl  to  any 
of  the  infirmities  of  human  nature. 

Hijiory  of  Religion  3  hjqL  4.     \Zee  Gatanir^,} 

GAZARES,  a  denomination  which  appeared  about  the 
year  1 197,  at  Gazare,  a  town  of  Dalmatia.  They  held  al- 
moft  the  fame  opinions  with  the  Albigenfes  ;  but  their  diftin- 
gui(hing  tenet  was,  that  no  human  power  had  a  right  to 
fentence  men  to  death  for  any  crime  whatever. 

Brougbton's  Hijiorical  Library ,  I'oL  I.  p,  558. 

GEORGIANS.     [See  Iberians.] 

GNOSIMACHI,  a  name  which  diftlnguiOied  thofe  in 
the  feventh  century,  who  were  profefled  enemies  to  the  Gno- 
fiSi  i  e.  the  ftudied  knowledge,  ox  Jcience  of  Chriftianity  ; 
which  they  refled  wholly  on  good  works,  calling  it  an  ufe- 
lefs  labor  to  feek  for  knowledge  in  the  fcripture.  In  fhort, 
they  contended  for  the  pradice  of  morality  in  all  fimplicity, 
and  blamed  thofe  who  aimed  at  improving  and  perfeAing  it 
\>y  a  deeper  knowledge  and  infight  into  the  doctrines  and 
myftcries  of  religion.  The  Gnofimachi  were  the  very  reverfe 
of  the  Gnofiics.     [See  Gnoftics.] 

Broughton^  ibid,  p,  599. 

GNOSTICS.  This  denomination  fprang  up  in  the  firft 
century.  Several  of  the  difciples  of  Simon  Magus  held  the 
principles  of  his  philofophy,  together  with  the  profellion  of 
Chriftianity,  and  were  diftinguifhed  by  the  appellation  of 
Gnoftics,  from  their  boafting  of  being  able  to  reftore  man- 
kind to  the  knowledge,  ym(Ji<;  of  the  Supreme  Being,  which 
had  been  loft  in  the  world.     This  party  was  not  confpicu- 

ous 


85  G       N        O 

ous  for  its  numbers  or  reputation  before  the  time  of  Adri- 
^n*  It  derives  its  origin  from  the  Oriental  philofophy. 
The  do£\rine  of  a  foul,  di{lin£t  from  the  body,  which  had 
prc-exifted  in  an  angelic  llate,and  was,  for  fome  offence  com- 
mitted in  that  ftate,  degraded,  and  confined  to  the  body  as  z 
puniihment,  had  been  the  great  do(5lrine  of  the  eaftern  fa- 
g3s  from  time  immemorial.  Not  being  able  to  conceive 
how  evil  in  fo  great  an  extent,  could  be  fubfervient  to  good, 
they  fuppofed  that  good  and  evil  have  different  origins.  So 
mixed  a  fyflem  as  this  is,  they  therefore  thought  to  be  un- 
worthy of  infinite  wifdom  and  goodnefs.  They  looked  up- 
on matter  as  the  fource  of  all  evil,  and  argued  in  this  m.an- 
ner  :  There  are  many  evils  in  this  world,  and  men  feem 
impelled  by  a  natural  inftincl,  to  the  pra(5lice  of  thofe  things 
which  reafon  condem.ns  ;  but  that  eternal  Mind,  from  which 
sll  fpirits  derive  their  exiftence,  mud  be  inaccefiible  to  all 
kinds  of  evil,  and  alfo  of  a  moft  perfedl  and  beneficent  na- 
ture. Therefore  the  origin  of  thofe  evils,  with  which  the 
xiniverfe  abounds,  m.uft  be  fought  fome  where  elfe  than  in 
the  Deity.  It  cannot  refide  in  him  who  is  all  perfeflion  ; 
therefore,  it  muft  be  without  him.  Now  there  is  nothing 
without  or  beyond  the  Deity  but  matter  ;  therefore  matter 
is  the  centre  and  fource  of  all  evil  and  of  all  vice.  Having 
taken  for  granted  thefe  principles,  they  proceeded  further, 
and  affirmed,  that  matter  was  eternal,  and  derived  its  prefent 
form,  not  from  the  will  of  the  fupreme  God,  but  from  the 
*:reating  power  of  fome  inferior  intelligence,  to  whom  the 
world  and  its  inhabitants  owed  their  exiftence.  As  a  proof 
of  their  affertion,  they  alleged,  that  it  was  incredible  the  fu- 
preme Deity,  pcrfecElly  good,  and  infinitely  removed  from 
all  evil,  fhould  either  create,  or  modify  matter,  which  is  ef- 
!  fentially  malignant  and  corrupt  \  or,  beftow  upon  it  in  any 
degree,  the  riches  of  his  wifdom  and  liberality. 

In 

*  Under  the  general  appellation  of  Gnoftics,  arc  compre- 
hended all  thofe,  who  in  the  firft  ages  of  Chriftianity,  blended  the 
Oriental  philofophy  with  the  doftrines  of  the  gofpeL 


G        N        O  87 

In  their  fyftem  it  was  generally  fuppofed,  that  all  intel- 
ligences had  only  one  fource,  viz.  the  diving  Mind.  And 
to  help  out  the  do£lrine  concerning  the  origin  of  evil,  it  was 
imagined,  that  though  the  divine  Being  himfelf  was  eflcn- 
tially  and  perfedly  good,  thofe  intelligences,  or  fpirits, 
who  were  derived  from  him,  and  efpecially  thofe  who 
were  derived  from  them,  were  capable  of  depravation.  Jt 
was  further  imagined,  that  the  derivation  of  thofe  inferior 
intelligent  beings  from  the  Supreme,  was  by  a  kind  of  ef- 
flux or  emanation,  a  part  of  the  fubftance  being  detached 
from  the  reft,  but  capable  of  being  abforbed  into  it  again.* 
To  thofe  intelligences  derived  mediately  or  immediately 
from  the  divine  Mind,  the  author  of  this  fyftem  did  not 
fcruple  to  give  the  name  of  gods,  thinking  fome  of  them 
capable  of  a  power  of  modifying  matter. 

The  oriental  fages  exped^ed  the  arrival  of  an  extraojdi- 
nary  meflenger  of  the  Moft  High  upon  earth  ;  a  meflen- 
ger  inverted  with  a  divine  authority  ;  endowed  with  the 
moft  eminent  fan£lity  and  wifdom  ;  and  peculiarly  appoint- 
ed to  enlighten  with  the  knowledge  of  the  Supreme  Being, 
the  darkened  minds  of  miferable  mortals,  and  to  deliver  them 
from  the  chains  of  the  tyrants  and  ufurpers  of  this  world. 
When  therefore  fomex)f  thefe  philofophers  perceived  that 
■Chrift  and  his  followers  wrought  miracles  of  the  moft  amaz- 
ing kind,  and  alfo  of  the  moft  falutary  nature  to  mankind, 
they  were  eafily  induced  to  conneifl  their  fundamental  doc- 
trines with  Chriftianity,  by  fuppofing  him  the  great  meflen- 
ger expefted  from  above,  to  deliver  men  from  the  power  of 

the 

•  The  great  boafl  of  the  Gnofiics,  was  their  doflrine  concern- 
ing the  derivation  of  various  intelligences  from  the  Supreme  Mii^J, 
which  they  thought  to  be  done  by  e^nanation  or  effiux.  And  as 
thofe  were  equally  capable  of  producing  other  intelligences  in  the 
fame  manner,  and  fome  of  them  were  male,  and  others  female, 
there  was  room  for  endlefs  combinations  of  them.  It  is  fuppo- 
fed, that  the  apoftle  Paul,  when  he  cenfures  endlefs  genealogies 
znd/alfles,  has  reference  to  the  philofophy  of  the  Gncilics. 


SS  G        N        O 

the  malignant  genii,  or  fplrits,  to  whom,  according  to  their 
doflrine,  the  world  was  fubje6led,  and  to  free  their  fouls 
from  the  dominion  of  corrupt  matter.  But  though  they 
confidered  him  as  the  Supreme  God,  fent  from  the  plero- 
ma,  or  habitation  of  the  everlafting  Father,  they  deny  his 
divinity,  looking  upon  him  as  inferior  to  the  Father.  They 
rejefled  his  humanity,  upon  the  fuppofition  that  every  thing 
concrete  and  corporeal  is  in  itfelf  elTentially  and  intrinfically 
evil.  Hence  the  greatcft  part  of  the  Gnoftics  denied  that 
Chrifl:  was  clothed  with  a  real  body,  or  that  he  fuffered  re- 
ally for  the  fake  of  mankind,  the  pains  and  forrows  which 
he  is  faid  to  have  endured  in  the  facred  hiftory.  They  main- 
tained, that  he  came  to  mortals  with  no  other  view,  than  to 
deprive  the  tyrants  of  this  world  of  their  influence  upon  vir- 
tuous and  heaven  born  fouls,  and  deflroying  the  empire  of 
thefe  wicked  fpirits,  to  teach  mankind  how  they  might 
feparate  the  divine  mind  from  the  impure  body,  and  ren- 
der the  former  worthy  of  being  united  to  the  Father  of 
fpirits. 

Their  perfuafion,  that  evil  refided  in  matter,  rendered 
them  unfavorable  to  wedlock  ;  and  led  them  to  hold  the 
do6trine  of  the  refurre(5lion  of  the  body  in  great  contempt. 
They  confidered  it  as  a  mere  clog  to  the  immortal  foul  ; 
and  fuppofed,  that  nothing  was  meant  by  it,  but  either  a 
moral  change  in  the  minds  of  men,  which  took  place  before 
they  died  ;  or  that  it  fignified  the  afcent  of  the  foul  to  its 
proper  abode  in  the  fuperior  regions,  when  it  was  difenga- 
^d  from  its  earthly  encumbrance.  The  notion,  which  this 
denomination  entertained,  that  the  malevolent  genii  prefi- 
ded  in  nature,  and  that  from  them  proceed  all  difeafes  and 
calamities,  wars  and  defolations,  induced  them  to  apply 
thcmfelves  to  the  ftudy  of  magic,  to  weaken  the  powers,  or 
fufpcnd  the  influences  of  thefe  malignant  agents. 

TheGnoftic  dov5lrine  conccrninc^  the  creation  of  the  world 
by  one,  or  more  inferior  beings  of  an  evil,  or  at  leaft  of  an 
imperfed  nature,  led  them  to  deny  the  divine  authority  of 

the 


G       N       O  ^9 

the  books  of  the  Old  Teftament ;  and  when  they  were  chal- 
lenged to  produce  authorities  for  their  do£lrines,  fome  re- 
ferred to  writings  of  Abraham,  Zoroafter,  Chrift,  and  his 
apoftles.  Others  boafted  of  their  having  drav/n  their  opini- 
ons from  fecret  do£lrines  of  Chrift.  Others,  that  they  had 
arrived  to  thefe  degrees  of  wifdom  by  an  innate  vigor  of 
mind.  Others,  that  they  were  inftru6led  by  Theudas,  a 
difciple  of  St.  Paul,  and  by  Matthias,  one  of  the  friends  of 
our  Lord. 

As  the  Gnoflics  were  philofophic  and  fpeculative  people, 
and  affedled  refinement,  they  did  not  make  much  account 
of  public  worfhip,  or  ofpofitive  inftitutions  of  any  kind. 
They  are  faid,  not  to  have  had  any  order  in  their  churches. 

As  many  of  this  denomination  thought  that  Chrift  had 
not  any  real  body,  and  therefore  had  not  any^  proper  flefli 
and  blood,  it  feems  on  this  account,  when  they  ufed  to  ce- 
lebrate the  Eucharift,  they  did  not  make  any  ufe  of  wine, 
which  reprefents  the  blood  of  Chrift,  but  of  water  only. 

We  have  fewer  accounts  of  what  they  thought  or  did 
with  refpefl  to  baptifm,  but  it  feems  that  fome  of  them  at 
leaft  difufed  it.  And  it  is  faid,  that  fome  abftained  from 
the  Eucharift,  and  from  prayer. 

The  greateft  part  of  this  denomination  adopted  rules  of 
life,  which  were  fullof  aufterity,  recommending  a  ftri£l  and 
rigorous  abftinence,  and  prefcribed  the  moft  fevere  bodily 
mortifications,  from  a  notion,  that  they  had  a  happy  influ- 
ence in  purifying  and  enlarging  the  mind,  and  in  difpofing 
it  for  the  contemplation  of  celeftial  things.  That  fome  of 
the  Gnoftics,  in  confequence  of  making  no  account  of  the 
body,  might  think,  that  there  was  neither  good  nor  evil  in 
any  thing  relating  to  it  ;  and  therefore  fuppofe  thcmfelves 
at  liberty  to  indulge  in  any  fenfuai  excelTes,  is  not  impofti- 
i>le  5  though  it  is  more  probable,  that,  every  tfeing  of  this 

ziature 

M 


i 


f^A 


o 


nature  woiilJ  be  greatly  exaggerated  by  the  enemies  of  this 
denninination."* 

The  Egyptian  Gnoftics  are  diftlnguifhed  from  the  Afia^ 
tic,  by  the  following  difference  in  their  religious  fyftem. 

I.  That  befides  the  exigence  of  a  Deity,  they  main- 
tained that  alfo  of  an  eternal  matter,  endued  with  life  and 
motion,  yet  they  did  not  acknowledge  an  eternal  principle 
of  darknefs,  or  the  evil  principle  of  the  Perfians. 

II.  They  fuppofed  that  our  blefled  Saviour  was  a  com- 
pound of  two  perfons,  of  the  man  Jefus,  and  of  Chrifl  the 
Son  of  (jrOD  ;  that  the  divine  nature  entered  into  the  man 
Jefus,  when  he  was  baptized  by  John  in  the  river  Jordan, 

and  departed  from  him,  when  he  was  feized  by  the  Jews. 

IIL  They  attributed  to  Chrift  a  real,  not  an  imagi- 
nary body. 

IV.  Their  difcipline,  with  refpe^t  to  life  and  manners, 
was  much  lefs  fevcre  than  that  of  the  Afiatic  feft. 

Both  thefe  branches  of  the  Gnoftics  were  fubdivided  intO" 
various  denominations.  [See  Antitacles,  Afcodrutes,  Bar- 
defaniftes,  Bafilidians,  Bogomiles,  Carpocratians,  Cerdoni- 
ans,  Cerinthians,  Marcofians,  Ophites,  Saturnians,  Simoni- 
ans,  and  Valentinians.] 

Mo^fJ^eirn's  EccUfiafiical  Hijiory,   ^voL  1.  p.  6g.   70,  IO7, 
108, 109- 

PrifJilefsEccIeftnfiical  HiJioryt'voL  l. />. 51,183, 185,  l35.- 

Hijiory  of  Earh  Opinions ,  'VoL  !./>.  120. 

PercivaVs  Dijjertations, 

GORTONI  ANS,  a  denomination  which  fprang  from 
the  Antinomians,  and  made  great  difturbance  in  New-Eng- 
land, in  the  year  164.3.  Samuel  Gorton  was  the  leader  of 
this  denomination.  He  was  charged  with  maintaining  the 
fentiments  of  the  Antinomians,  and  Families. 

Hut cbinjori  s  Hijiory ,  njol.  \.  p,  1 1 7. 

GREEK-CHURCH. 

•  See  Lardner's  Works,  vol.  9.     In  which  he  Ihews,  that  the 
opinions  of  molt  ancient  fefts  have  been  mifreprefcnted. 


GREEK-CHURCH.  In  the  eighth  century  there  arofe 
a  difference  between  the  eaftern  and  weftern  churches  ; 
which  W4£  carried  on  with  great  vehemence  during  thje 
ninth  century.  And  in  the  eleventh  century,  a  total  repara- 
tion took  place.  At  that  time  the  patriarch  Michael  Ceru- 
larins,  who  was  defirous  to  be  treed  from  the  Papal  autho- 
rity, publiihed  an  inve£live  againft  the  Latin-church,  and 
accufed  its  members  of  maintaining  various  errors.  Pope 
Leo  IX  retorted  the  charge,  and  fent  legates  from  Rome  to 
Conftantinople.  The  Greek  patriarch  refufed  to  fee  them. 
Upon  which  they  excommunicated  him  and  his  adherents 
publicly  in  the  church  of  St.  Sophia,  A.  D.  1054.  The 
Greek  patriarch  excommunicated  thofe  legates  with  all  their 
adherents  and  followers  in  a  public  council  ;  and  procured 
an  order  of  the  emperor  for  burning  the  a^:  of  excommu- 
nication, which  they  had  pronounced  againft  the  Greeks. 
This  rupture  has  never  been  healed,  and  at  this  day  a  very 
confiderable  part  of  the  world  profefs  the  religion  of  the 
Greek  or  Eaflern  church. 

The  Nicene  and  Athanafian  creeds  are  the  fymbols  of 
faith  in  this  church. 

The  principal  points  v/hich  didinguifli  the  Greek-Church 
from  the  Latin  are  as  follow. 

I.  They  maintain,  that  the  Holy  Ghoft  proceeds  froni 
the  Father  only,  and  not  from  the  Father  and  Son. 

II.  They  difown  the  authority  of  the  Pope,  and  deny 
that  the  church  of  Rome  is  the  true  catholic  church. 

HI.     They  do  not  afFe£t  the  characler  of  infallibility. 

IV.  They  utterly  difallow  of  works  of  fupererogationj 
indulgencies,  and  difpenfations. 

V.  They  admit  of  prayers  and  fervices  for  the  dead  as 
an  ancient  and  pious  cufioni.  And  even  pray  for  the  remif- 
fion  of  theif  fins.     But  will  not  allow  the  doclrine  of  piir- 

gaiory^ 


% 


92  ^        R        E 

gatory,  or  determine  any  thing  dogmatically  concerning  the 
itate  of  departed  fouls.* 

VI.  Thsy  do  not  baptize  their  children  till  they  are 
three,  four,  five,  ten,  nay.  fometimes  eighteen  years  of  age. t 

VI I .  The  chnfrn,  or  haptijmal  imB'iony  immediately  fol- 
lows the  immerfion  of  baptifni.  The  pried  anoints  the 
perfon  baptized  in  the  principal  parts  of  the  body,  with  an 
ointment,  confecrated  with  many  curious  circumftances,  for 
that  purpofe,  by  a  bifliop.  This  chrifm  is  called  the  unc- 
tion with  ointment  ;  txtreme  un£lion  is  called  the  confecra- 
tion  with  holy  oil.  This  chrifm  is  a  myflery  peculiar  to  the 
Greek  communion,  and  holds  the  place  oi  confirmation  in 
the  Roman.    It  is  ftyled,  1  'he  fed  of  the  gift  of  the  Holy  Ghcjl, 

VIII.  They  infifl:  that  the  facrament  of  the  Lord's  fup- 
per  ought  to  be  admlniftered  in  both  kinds. :j:  And  they  give 
the  facrament  to  children  immediately  after  baptifm. 

IX  They  exclude  confirmation ^  matrimony ^  and  cxtrem^ 
unciio'-c  out  of  the  feven  facraments. 

X.  They  deny  auricular  confeffion  to  be  a  divine  precept, 
and  fay,  it  is  only  a  pofitive  inftitution  of  the  church.  Con- 
feffion and  abfolution  conflitute  this  myflery  §  in  the  Greek- 
Church,  in  which  penance  docs  fiot  make  a  necelfary  part. 

XL 

*  The  Greeks,  and  all  the  Eaftern  nations  in  general,  are  of 
opinion,  that  departed  fouls  vvill  not  be  immediately  and  perfe£ily 
happy  ;  and  the  firii  paradife  will  be  a  Hate  of  repofc,  and  tbq 
next  of  eternal  felicity. 

i  They  perform  baptifm,  by  dipping  the  perfon  three  times 
under  water  diflindlly,  in  the  name  of  the  Father,  Son,  and 

Holy  Ghofl. 

X  The  napkin  v/hich  is  fpread  upon  the  holy  table  mufl  be  con- 
fecrated by  a  bifljop,  and  have  fome  fmall  particles  of  tfee  relics 
of  a  martyr  mixed  in  the  web,  without  which  the  Eucharifl  can- 
not be  adminiflercd. 

^  The  facraments  are  called  myflcries,  in  the  Greek-Churchy 


G        R        E  93 

XI.  Tliey  do  not  pay  any  religious  homage  to  the 
Eucharid. 

XII.  They  adminiftcr  the  communion  to  the  laity,  both 
in  ficknefs  and  health. 

XIII.  They  do  not  admit  of  any  Images  in  biirs-relief, 
or  embofled  work  ;  but  ufe  painting  and  fculpnire  in  filver. 

XIV.  They  permit  their  fecular  clergy  to  marry  once, 
but  never  twice,  unlefs  they  renounce  their  funiftion,  and 
become  laymen.* 

XV.  They  condemn  all  fourth  marriages. 

The  invocation  of  faints,  and  tranfubflantiation  are  alike 
received  by  the  Greek  and  Latin  churches. 

They  obferve  a  number  of  holy  days  ;  and  keep  four  fafts 
in  the  year  more  folemn  than  the  reft,  of  which  the  faft:  in 
Lent,  before  Eafter,  is  the  chief. 

The  fervice  of  the  Greek-Church  is  too  long  and  com- 
plicated, to  be  particularly  defcribed  in  this  work.  The 
greateft  part  confills  in  pfalms  and  hymns. 

Five  orders  of  priefthood  belong  to  the  Greek-Church, 
viz.  bifhops,  priefts,  deacons,  fubdeacons,  and  readers, 
which  laft,  includes  fingers  &c. 

The  epifcopal  order  is  diftinguifhed  by  the  titles  of  me- 
tropolitan, archbifhops,  and  bilhops. 

The  riches  of  fome  of  the  Greek-Churches,  and  mona- 
fteries,  in  jewels,  particularly  pearls,  in  plate,  and  in  the 
habits  of  the  clergy,  are  very  great,  and  reckoned  not  much 
inferior  to  thofe  in  Roman  Catholic  countries. 

For  an  account  of  the  extent  of  the  Greek,  or  Eaftern 
Church,  See  Part  II. 

King's  Hiftory  of  the  Greek-Church,  />.  1 1,  l6,  17,  29,  131, 

132.    134. 
Milloi^s  Elements  ofHiftoryt  C'o/.  2.  ^.  206. 

Father 

•  Their  regular,  or  monaftic  clergy  arc  never  allovved  to  marry. 


94  HAT 

Fi^ther  Simon's  Rtligion  of  the  Eaftern  Nations,  p.  5,  6,  7>  8, 
^hevenot's  Traruels,  p.  /^iz. 

Broughtoti's  Hiftorical  Library y  *vol.  l.p»  145,146,  147, 
Hijlory  of  Religion,  No.  6.  p.  251,  253. 


H 


ATTEMISTS,  a  Dutch  denomination  which 
zrofe  in  the  feventeenth  century.  The  derive  their  name 
from  Pentium  Van  Hattem,  a  mini(ler  in  the  province  of 
Zealand.  He  interpreted  the  Calviniftic  doflrine  concern- 
ing ahfolute  decrees^  fo  as  to  deduce  from  it  the  fyftem  of  a 
futal  and  uncontrollable  necefflty.  Having  laid  down  this  prin- 
ciple to  account  for  the  origin  of  all  events,  he  denied  the 
difference  between  moral  good  and  evilt  and  the  corruption 
of  human  nature. 

Hence  he  concluded,  that  mankind  were  under  no  fort 
of  obligation  to  corre£l  their  manners,  to  improve  their 
minds,  or  to  endeavour  after  a  regular  obedience  to  the  di- 
vine laws — That  the  whole  of  religion  confifted  not  in  a^^ 
ing  but  in  fuffering — And  that  all  the  precepts  pfjefus 
Chrift  are  reducible  to  this  fmgle  one,  that  we  bear  with 
cheerful nefs  and  patience  the  events  that  happen  to  us 
through  the  divine  will,  and  make  it  our  conftant  and  only 
ftudy  to  maintain  a  permanent  tranquillity  of  mind. 

This  denomination  alfo  affirmed,  that  Chrift  had  not  fa^ 
tisfied  the  divine  juftice,  nor  made  an  expiation  for  the  fins 
of  men  by  his  death  and  fufFerings,  but  had  only  fignified 
to  us,  by  his  mediation,  that  there  was  nothing  in  us  that 
could  offend  the  Deity.  They  maintained  that  this  was 
Chrift's  manner  of  juftifying  his  fervants,  and  prefenting 
them  blaraelefs  before  the  tribunal  of  God.* 

They 

•  This  opinion  was  peculiar  to  the  Hattemiils,  and  dJUinguiihcd 
ihcm  from  the  Verfchorifts. 


HER  95 

They  alfo  taught,  That  God  does  mf  punijh  men  for  their 
JlnSt  but  by  their  fins. 

Mofieim*!  EccUJiaJiical  Hijicry,  'vol.  4./).  553,  5^4., 

HELSAITES,  a  denomination  which  arofe  in  the  fecond 
century.  They  denied  fome  parts  of  the  Old  and  New  Tef- 
tament ;  did  not  own  St.  Paul  to  be  an  apoftIc> ;  and  thought 
it  an  indifferent  thing,  if  in  perfecution^  they  denied  the  faith 
in  words.  They  received  a  certain  book,  which  they  faid 
came  down  from  heaven,  and  contained  their  do(fi:rine. 

Athtnian  Oracle,  <voL  2'/.  128. 

HENRICI ANS,  a  denomination  in  the  twelfth  century, 
founded  by  Henry,  a  monk.  He  rejeded  the  baptifm  of 
infants,  cenfured  with  feverity  the  licentious  manners  of  the 
clergy ;  and  treated  the  feftivals  and  ceremonies  of  the  church 
with  the  utmofl:  contempt. 

Mojheim' i  Ecclefiajlical  Hijiory,  vol.  2.  p.  4|.8. 

HERACLEONITES.  a  branch  of  the  Valentinians, 
in  the  fecond  century.  They  derived  their  name  from  He- 
racleon,  who  maintained  that  the  world  was  not  the  imme- 
diate produ6lion  of  the  Son  of  God  ;  but  that  he  was  only 
the  occafional  caufe  of  its  being  created  by  the  Demiurgus. 
The  Heracleonites  denied  the  authority  of  the  prophecies  of 
the  Old  Tejiameni,  maintaining  that  they  were  mere  random 
founds  in  the  air  ;  and  that  St.  John  the  Baptift  was  the 
only  true  voice  which  directed  to  the  Mefliah. 

Broughlons  Hijlorical  Library,  'voL  \.  p.  484. 

HERMOGENIANS,  a  denomination  which  arofe  to- 
wards the  clofe  of  the  fecond  century  ;  fo  denominated 
from  Hermogenes,  a  painter  by  profeilion. — He  regarded 
matter  as  the  fountain  of  all  evil,  and  could  not  perfuade 
himfelf  that  God  had  created  it  from  nothing  by  an  al- 
mighty a£l  of  his  will.  Therefore  he  maintained,  that  the 
world,  with  whatever  it  contains,  as  alfo  the  fouls  of  men, 

and 


96 


H        O 


and  other  fpirits,  were  formed  by  the  Deity  from  an  uncre- 
ated and  eternal  mafs  of  corrupt  matter, 

Mojheim's  Ecchfiajlical  Hijioryy  <vol.  l.  p.  igo. 

HERRENHUTTERS.     [See  Moravians.] 

HETEROUSIANS,  a  nanae  given  to  one  of  the  Arian 

divifions.     [Sec  Arians.] 

HIERACITES,  a  denomination  in  the  third  century  ; 
fo  called  from  their  leader  Hierax,  a  phllofophcr  and  magi- 
cian of  Egypt.  Hierax  m.aintaincd,  that  the  principal  ob- 
jeft  of  Chrift's  office  and  miniftry,  vi^as  the  promulgation  of 
a  new  laWy  more  fevere  and  perfe(?l  than  that  of  Mofes, 
Hence  he  concluded,  that  the  ufe  of  flefh,  wine,  wedlock, 
and  of  other  things  agreeable  to  the  outward  fenfes,  which 
had  been  permitted  under  the  Mofaic  difpenfation,  wasab- 
abfolutely  prohibited  and  abrogated  by  Chrift.  He  exclu- 
ded from  the  kingdom  of  heaven,  children,  who  died  before 
they  had  arrived  to  the  ufe  of  reafon  ;  and  that,  upon  the 
fuppofition,  that  God  was  bound  to  adminifter  the  rewards 
of  futurity  to  thofe  only,  who  had  fairly  finifhed  their  vic- 
torious confiicl  with  the  body  and  its  lufts.  He  maintained 
alfo,  that  Mslchifedcc  was  the  Holy  Ghoft.  His  difciples 
taught,  that  the  [Vcrd^  or  Son  of  God,  was  contained  in 
the  Father,  as  a  little  vcfTel  in  a  great  one  ;  whence  they 
had  the  name  of  Metangifmonites,  from  the  Greek  word 
^irc(,yyiCixovo(;  which  lignifies  contained  in  a  veflel. 

Hierax  alio  denied  the  doclrine  of  the  refurreclion  of 
the  body. 

Mofrelm,  ih'id  ^.246, 

Broughton  i  Hijiorical  Lihrary^  'vol.  1.  /.  493. 

HOMOUSI ANS,  a  name  given  to  a  branch  of  the  Ari. 

ans.     [See  Arians.] 

HOPKINSIANS.     So  called  from  the  Rev.  Samuel 
Hopking,  D.  D.  paftor  of  the  firft  congregational  church  at 

Newport  } 


HOP  97 

Newport  ;  who,  in  his  fermons  and  tra£Vs,has  made  feve- 
ral  additions  to  the  fentiments  firft  advanced  by  the  cele- 
brated Mr.  Jonathan  Edwards,  late  Prefident  of  New-Jer- 
fey  College.* 

The  following  is  a  fummary  of  the  diftinguifhing  tenets 
©f  this  denomination,  together  with  a  few  of  the  reafons  of 
which  they  make  ufe  to  fupport  their  fentimenis  : 

I.  That  all  true  virtue,  or  real  hoUnefsi  confifts  in  dijtn^ 
terejled  benevolence. 

The  obje6l  of  benevolence  is  univerfal  Being,  including 
God,  and  all  intelligent  creatures.  It  wifhes  and  feeks 
the  good  of  every  individual,  fo  far  as  is  confident  with  the 
gteateft  good  of  the  whole,  which  is  comprifed  in  the  glory 
of  God,  and  the  perfection  and  happinefs  of  his  kingdom* 

The  law  of  God  is  the  ftandard  of  all  moral  reftitude,  or 
holinefs.i  This  is  reduced  into  love  to  God,  and  our 
neighbour  as  ourfelves  ;  and  univerfal  good-will  compre- 
hendb  all  the  love  toGoD,our  neighbour,  and  ourfelves,  re- 
quired in  the  divine  law.  And  therefore  mud  be  the  whole 
of  holy  obedience.  Let  any  ferious  perfon  think  what  are 
the  particular  branches  of  true  piety  ;  when  he  has  viewed 
each  one  by  itfelf,  he  will  find,  that  difmterefted,  friendly 
afFe£l:ion  is  its  diftinguifhing  chara£leriftic.  For  inftance, 
all  the  holinefs  in  pious  fear,  which  diftinguifhes  it  from 

N  the 

•  This  denomination  fuppofe,  that  this  eminent  divine  not  only 
illuftrated  and  confirmed  the  main  doftrines  of  Calvinifm,  but 
brought  the  whole  fyftem  to  a  greater  degree  of  confiftency  and 
perfeflion,  than  any  who  had  gone  before  him.  And  ihey  pro- 
fefs  only  to  purfue  the  fame  defign  of  ftill  further  perfedling  the 
fame  fyflem. 

t  The  law  rcqnires  us  to  love  Go6  with  all  our  hearts,  becaufe 
he  is  the  Lord,  becaufe  he  is  juft  fuch  a  Being  as  he  is.  On 
this  account,  primarily  and  antecedently  to  all  other  confidera^ 
ttons,  he  is  infinitely  amiable  ;  and  therelore,  on  this  accountj> 
primarily  and  antecedently  to  all  other  confidera(ions«  he  ooghg 
(0  appear  infinitely  amiable  in  our  eyes? 


98  HOP 

the  fear  of  the  wicked,  confifts  in  love.  Again,  holy  grati- 
tude is  nothing  but  good-will  toGoD  and  our  neighbour,  in 
which  we  ourfelves  are  inchided,  and  correfpondent  afFedion 
excited  by  a  view  of  the  good-will  and  kindnefs  of  God. 

Univerfal  good-will  alfo  implies  the  whole  of  the  duty 
we  owe  to  our  neighbor.  For  juf^ice,  truth,  and  faithful- 
ncfs,  are  comprifed  in  univerfal  benevolence.  So  are  tem- 
perance and  chaftity.  For,  an  undue  indulgence  of  our  ap- 
petite? and  paOions  is  contrary  to  benevolence,  as  tending 
to  hurt  ourfelves  or  others  ;  and  fo  bppofite  to  the  general 
good,  and  the  divine  comnnand,  in  which  all  the  crime  of 
fuch  indulgence  confifts.  In  (hort,  all  virtue  is  nothing  but 
benevolence  acted  out  in  its  proper  nature  and  perfection,  or 
love  toGoD  and  our  neighbour  made  perfedl  in  all  its  genu- 
ine exercifes  and  expreflions. 

II.     That  ?\\fin  confifts  m  felfijhnefs , 

By  this  is  meant,  an  interefted,felfifh  affeClion,  by  which 
a  perfon  fits  himfelf  up  as  fupreme,  and  the  only  object  of 
regard  ;  and  nothing  is  good  or  lovely,  in  his  view^,  unlefs 
fuited  to  promote  his  own  private  intereft.  This  felf-Iove 
is  in  its  whole  nature  and  every  degree  of  it,  enmity  againft 
God.  //  is  not  fubjed  to  the  law  ofGo'D'^  and  is  the  only 
affc(?l:ion  that  can  oppofe  it.  It  is  the  foundation  of  all  fpi- 
ritual  blindnefs  ;  and  therefore  the  fource  of  all  the  op'en 
idolatry  in  the  heathen  world,  and  falfe  religion  under  the 
light  of  the  gofpel.  All  this  is  agreeable  to  that  felf-love 
which  oppofes  God*s  true  character.  Under  the  influence 
of  this  principle,  men  depart  from  truth,  it  being  itfelf  the 
greateft  practical  lie  in  nature,  as  it  fets  up  that  which  is 
comparatively  nothing,  above  Univerfal  Exiftence.  Self- 
love  is  the  fource  of  all  profanenefs  and  impiety  in  the 
•world  ;  and  of  all  pride  and  ambition  among  men,  which 
is  nothing  but  felfifhnefs  a6led  out  in  this  particular  way. 
This  is  the  foundation  of  all  covetoufnefs  and  fenfuality  ; 
as  it  blinds  people's  eyes,  contrads  their  hearts,  and  fmks 

them 


HOP  99 

them  down,  Co  that  they  look  upon  earthly  enjoymentss  as 
the  greateft  good.  This  is  the  fource  of  all  falfchood,  in- 
juftice,  and  opprefTion,  as  it  excites  mankind  by  undue  me- 
thods to  invade  the  property  of  others. — Self-love  produces 
all  the  violent  paffions,  envy,  wrath,  clamor,  and  evil  fpea- 
king,  and  every  thing  contrary  to  the  divine  law,  is  briefly 
comprehended  in  this  fruitful  fource  of  all  iniquity, /^//^-/ij^v. 

III.  That  there  are  no  promifes  of  regenerating  grace 
made  to  the  doings  of  the  unregenerate. 

For  as  far  as  men  adl  from  felf-love,  they  a£l  from  a  bad 
end.  For  thofe  who  have  no  true  love  to  God, really  do  no 
duty,  when  they  attend  on  the  externals  of  religion.  And 
as  the  unregenerate  a6l  from  a  felfifh  principle,  they  do  no- 
thing which  is  commanded.  Their  impenitent  doings  are 
wholly  oppofed  to  repentance  and  converfion,  therefore  not 
implied  in  the  command,  To  repent,  &c.  So  far  from  this, 
they  are  altogether  difobedience  to  the  command.*  Hence 
it  appears,  that  there  are  no  promifes  of  falvation  to  the  do- 
ings of  the  unregenerate. 

IV.  That  the  impotency  of  fmners,  with  refpe£l  to  bcf 
lieving  in  Chrift,  is  not  natural  but  moral. 

For 

•  The  author  of  the  Moral  Difquifitions,  while  comparing  Hop- 
kinfian-Calvinifls,  with  real  Calvinifls  has  this  inference. 

It  is  evident,  that  Hopkinfian  fentiments  are  only  the  genuine 
ftouriftiing  and  fruitful  branches  of  the  Calvinillic  tree.  For  the 
Hopkinfians  plead  that  there  is  no  duty  in  the  adions  of  fmners, 
becaufe  they  are  totally  depraved.  As  total  depravity,  therefore, 
is  the  great  pillar  in  the  Calvinillic  theory,  there  is  no  more  dif- 
ference between  Calvinifts  and  Hopkinfians,  than  there  is  be- 
tween a  tree  and  its  branches,  or  between  firft  principles  and  con- 
feqaences.  The  broad  foundation  which  fupports  our  ample  fq- 
perflru6luje,was  long  fincc  deeply  and  firmly  laid  in  the  firft  prin- 
ciples of  Calvinifm.  To  fupport  our  theory,  we  need  no  firft 
principles,  except  thofe  which  Calvinifts  have  adopted  and 
improved  againft  Pelagians  and  Arminians.  [See  Spring's  Mo- 
ral Difquifitions,  p.  40.] 


joo  Ho? 

i  or  it  is  a  plain  di£late  of  common  fcnfe,  that  natural 
impofTibility  excludes  all  blame.  But  an  unwilling  mind 
is  univerfally  confidered  as  a  crime,  and  not  as  an  excufe, 
and  is  the  very  thing  wherein  our  wickednefs  confifts.  That 
the  impotence  of  the  fmner  is  owing  to  a  difaffedlion  of 
heart,  is  ev^ident  from  the  promifes  of  the  gofpel.  When 
any  obje£l  of  good  is  propofed  and  promifedto  us  upon  afk- 
ing,  it  clearly  evinces  that  there  can  be  no  irapotency  in  us 
with  refpe6l  to  obtaining  it,  befide  the  difapprobation  of 
the  will  ;  and  that  inability  which  confifts  in  difinclination, 
never  renders  any  thing  improperly  the  fubjedl  of  precept 
or  command. 

V.  That  in  order  to  faith  in  Chrift,  a  fmner  muft  ap- 
prove in  his  heart  of  the  divine  condu6l,  even  though  God 
fhould  caft  him  off  forever  ^  which,  however,  neithpr  implies 
love  to  mifery,  nor  hatred  ofbapptnejsy^ 

For,  if  the  law  is  good,  death  is  due  to  thofe  who  have 
broken  it.  The  Judge  of  all  the  earth  cannot  but  do  right. 
It  would  bring  everlafting  reproach  upon  his  government  to 
fpare  us,  confidered  merely  as  in  ourfelves.     When  this  is 

felt 

*  As  a  particle  qf  water  is  fmall  in  comparifon  of  a  generous 
ftream,  fo  the  man  of  humility  feels  fmall  before  the  great  family 
of  his  fellow  creatures.  He  values  his  foul,  but  when  he  com- 
pares it  to  the  great  foul  of  mankind, he  almoft  forgets  and  lofes 
jfjght  of  it  :  for  the  governing  principle  of  his  heart  is  to  eftimate 
things  according  to  their  worth.  When,  therefore,  he  indulges 
a  humble  comparifon  with  his  Maker,  he  feels  loft  in  the  infinite 
fulnefs  and  brightness  of  divine  love,  as  a  ray  of  light  is  loft  in 
the  fun,  and  a  particle  of  water  in  the  ocean.  It  infpires  him 
with  the  moft  grateful  feelings  of  heart,  that  he  has  opportunity 
to  be  in  the  hand  of  God,  as  clay  in  the  hand  of  the  potter  : 
and  as  he  confiders  himfelf  in  this  humble  light,  he  fubmits  the 
nature  and  fize  of  his  future  veflel  entirely  to  God.  As  his  pride 
5s  loft  in  the  duft,  he  looks  up  with  pleafure  towards  the  throne  of 
God,  and  rejoicc5  with  all  his  heart  in  the  reiflitude of  the  diving 
|dminiftration. 


HOP  lor 

fe\i  in  our  lieartg,  and  not  till  then,  we  fli^ll  be  prepared  to 
look  to  the  free  grace  of  God  through  the  redemption  which 
is  in  Chrift,  and  to  ex.ercife  faith  in  his  blood,  who  is  Jet 
forth  to  be  a  propitiation  to  declare  God'j  righteoufnejs,  that 
he  might  be  jujiy  and  yet  be  the  jujtijier  of  him  who  beliveth 
in  Jefus. 

VI.  That  the  infinitely  wife  and  holy  God  has  exerted 
his  omnipotent  power  in  fuch  a  manner,  as  he  purpofed 
fhould  be  followed  with  the  exiftence  and  entrance  of  moral 
fvil  in  the  fyftem. 

For  it  muft  be  admitted  on  all  hands,  that  God  has  a 
perfe£l  knowledge,  forefight,  and  view  of  all  pofTible  exif- 
tences  and  events.  If  that  fyftem  and  fcene  of  operation, 
in  which  moral  evil  fhould  never  have  exiftence,  was  a61;u- 
^\\y  preferred  in  the  divine  mind,  certainly  the  Deity  is  in- 
finitely difappointed  in  the  iflue  of  his  own  operations.  No- 
thing can  be  more  difhonorable  to  God,  than  to  im.agine 
that  the  fyftem,  which  is  adlually  formed  by  the  divine  hand, 
and  which  was  made  for  his  pleafure  and  glory,  is  yet,  not 
the  fruit  of  wife  contrivance  and  defign. 

VII.  That  the  introdudion  of  y?^,  is,  upon  the  whole, 
for  the  general  good. 

For  the  wifdom  and  power  of  the  Deity  are  difplayed  in 
carrying  on  defigns  of  the  greateft  good  :  and  the  exiftence 
of  moral  evil  has  undoubtedly  occafioncd  a  more  full,  per- 
fect,and  glorious  difcovery  of  the  infinite  perfe<51:ions  of  the 
divine  nature,  than  could  otherwife  have  been  made  to  the 
view  of  creatures.  If  the  extenfive  manifeftations  of  the 
pure  and  holy  nature  of  God,  and  his  infinite  averfi- 
on  to  fm,  and  all  his  inherent  perfcdions,  in  their  genuine 
fruits  and  efFe6ls,  is  either  itfelf  the  greateft  good,  or  necef- 
farily  contains  it ;  it  muft  neceflarily  follow,  that  the  intro- 
4u£lion  oijin  is  for  the  greatefi  good. 

YIIL    That  repentance  is  befgjre  faith  in  Chrift. 

By 


102  HOP 

By  this  is  not  intended,  that  repentance  is  before  a  fpecu- 
latlve  belief  of  the  being  and  perfeBiom  of  God,  and  of  the 
-perjon  and  charader  of  Chrift  ;  but  only,  that  true  repent- 
ance is  previous  to  a  faving  faith  in  Chrift,  in  which  the  be- 
liever is  united  to  Chrift,  and  entitled  to  the  benefits  of  his 
mediation  and  atonement.  That  repentance  is  before  faith 
in  this  fenfe,  appears  from  feveral  confiderations. 

\Ji.  As  repentance  and  faith  refpec^  different  objedls,  fo 
they  are  diftin(5l  exercifes  of  the  heart,  and  therefore  one 
not  only  may,  but  muft  be  prior  to  the  other. 

id.  There  may  be  genuine  repentance  of  fm  without 
faith  in  Chrift  ;  but  there  cannot  be  true  faith  in  Chrift 
without  repentance  of  fin  :  and  fince  repentance  is  necefTary 
in  order  to  faith  in  Chrift,  it  muft  necefTarily  be  prior  to 
faith  in  Chrift. 

3</.  John  the  Baptift,  Chrift,  and  his  apoftles,  taught, 
that  repentance  is  before  faith.  John  cried.  Repent,  for  the 
hngdom  of  heaven  is  at  hand  ;  intending,  that  true  repentance 
was  necefTary  in  order  to  embrace  the  gofpel  of  the  kingdom. 
Chrift  commanded.  Repent  ye,  and  believe  the  gofpel.  And 
Paul  "^xtdiChtA  repentance  toward  God,  and  faith  toward 
eur  Lord  Jefus  Chrifi, 

IX.  That  though  men  became  fmners  by  Adam  accord- 
ing to  a  divine  conftitution,  yet  they  have,  and  are  account- 
able for  no  fms  but  perfonal.     For, 

I/?.  Adam's  a6l  in  eating  the  forbidden  fruit  was  not 
the  a£l  of  his  pofterity,  therefore,  they  did  not  fm  at  the 
fame  time  he  did. 

id.  The  fmfulnefs  of  that  a£l  could  not  be  transferred 
to  them  afterwards  ;  becaufe  the  fmfulnefs  of  an  a6l  can  no 
rr.ore  be  transferred  from  oneperfon  to  another,  than  an  aft 

itfclf.     Therefore, 

3^.     Adam's  acl  in  eating  the  forbidden  fruit  was  not 
the  caufc,  but  only  the  occafion  of  his  pofterity's  being  fm- 
ners. 


H       O 


103 


n^rs.  God  was  pleafed  to  make  a  conftitution,  that,  if  A- 
^am  remained  holy  through  his  ftate  of  trial,  his  pofterity 
ihould,  in  confequence  of  it,  be  holy  too  ;  but  if  he  fmned, 
his  pofterity,  in  confequence  of  it,  fhould  be  finners  too. 
Adam  finned,  and  now  God  brings  his  poflerity  into  the 
world  finners.  By  Adam's  fin  we  are  become  finners,  not 
for  it  ;  his  fin  being  only  the  occafion^  not  the  cauje  of  our 
committing  fins, 

X.  That  though  believers  are  juftified  through  Chrift's 
righteoufnefs,  yet  his  righteoufnefs  is  not  transferred  to 
them.     For, 

I/?.  Perfonal  righteoufnefs  can  no  more  be  transferred 
from  one  perfon  to  another  than  perfonal  fin. 

a^t  If  Chrift's  perfonal  righteoufnefs  were  transferred  to 
heUevers,  they  would  be  as  perfectly  holy  as  Chrift,  and  fo 
ftand  in  no  need  of  forgivenefs.     But, 

3^.  Believers  are  not  confcious  of  having  Chrift's  per- 
fonal righteoufnefs,  but  feel  and  bewail  much  in-dwelling 
fin  and  corruption.     And, 

4/^.  The  fcripture  reprefents  believers  as  receiving  only 
the  benefits  of  Chrift's  righteoufnefs  in  juftification,  or  their 
being  pardoned  and  accepted  for  Chrift's  righteoufnefs  fake. 
And  this  is  the  proper  fcripture  notion  of  imputation.  Jo- 
nathan's righteoufnefs  was  imputed  toMephibofheth,  when 
David  fliewed  kindnefs  to  him  for  his  father  Jonathan's  fake. 

The  Hopkinfians  warmly  advocate  the  dodrine  of  the 
divine  decrees,  the  do6lrine  of  particular  ele£lion,  the 
do6lrine  of  total  depravity,  the  do6lrine  of  the  fpecial  influ- 
ences of  the  fpirit  of  God  in  regeneration,  the  do£lrine  of 
juftification  by  faith  alone,  the  final  perfeverance  of  the 
faints,  and  the  confiftency  between  entire  freedom  and  ab- 
folute  dependence.    And  therefore  claim  it  as  their  juft  due, 

fince 


I04  HUT 

fince  the  world  will  make  diftindions,  to  be  called  Hop- 
kinfian  Calvinifts. 

Hopkins  on  Bolinefs,  p.  7,  8,  1 1>  12,  19,  26,  27,  28,  29, 
34,  171,  lg7,  202. 

Edwards  en  the  IVill,  p.  234,  289. 

■ Nature  of  True  Virtue* 

Bellamy'* s  True  Religion  Delineated,  p.  1 5, 

*      '-Dialogues  het^jceen  Theron  and  Paulinus,  ^185, 

Weji's  Ej/ajs  on  Moral  Agency  y  p.  IJQ,  177,  18  I, 

* Spring's  Nature  cf  Duty,  p.  23. 

Moral  DiJquijfitionSi  p.  40. 

Manufcri^t  by  ike  Rev.  Mr,  Efhmoris, 

HUSSI  TES,  a  denomination  in  Bohemia ;  fo  called  from 
John  Hufs,  one  of  their  principal  teachers,  who,  about  the 
year  141 4,  embraced  and  defended  the  opinions  ofWickliff. 
[See  Wickliffites.] 

Brandt'' s  Hijlory  of  the  Refofm^  ^voL  2.  p.  iS, 

HUTCHINSONI ANS.  So  called  from  the  late  John 
HutchinfonKfq.who  was  born  1674.  This  laborious  writer 
was  a  layman  of  Yorkfliire,  and  being  of  a  fludious  turn, 
alTifted  by  a  proper  education,  he  made  many  valuable  dif- 
coveries  in  the  philofophy  of  nature,  which  he  afterwards 
applied  to  theological  difquifitions,  and  had  the  pleafure 
to  find  an  exadl  conformity  between  thefe  two  great 
conftituents  of  human  knowledge. 

It  appears  to  be  a  leading  fentiment  of  this  denomination, 
that  all  our  ideas  of  divinity  are  formed  from  the  ideas  in 
nature.  That  nature  is  a  flandard  picfture,  and  fcripturc  an 
application  of  the  feveral  parts  of  that  pi6lure,to  draw  out  to, 
as  the  great  things  of  God,  in  order  to  reform  our  mental 
conceptions.* 

To 

♦This  Is  the  point,  which  Mr.  Henry  Lee  endeavours  to  prove 
in  his  Sophron,  or  Nature's  Charadleriftics  of  the  Truth,  In  ^ 
coorfe  of  meditations  on  the  fccaes  of  nature,  he  Ihews  their 
analogy  to  what,  he  fuppofcs,  arc  fcriptural  truths. 


il        U        T  105 

To  prove  this  point,  the  Hutchlnfonians  allege,  that  tlic 
fcriptures  declare.  The  invifible  things  of  God  j  from  the  for-' 
mation  of  the  world,  are  clearly  feen,  being  undcrflood  by  the. 
things  which  are  made,  even  his  eternal  power  and  Godhead. 
Rom.  i.  20.  The  heavens  miifi  declare  God'j  righteoufnefs 
and  truth  in  the  congregation  of  the  faints.  Pfalm  Ixxxix.  5. 
And  in  fhort,  the  whole  fyftem  of  nature,  in  one  voice  of 
analogy,  declares  and  gives  us  ideas  of  his  glory,  and  (hews 
us  his  handy  w^ork. 

We  cannot  have  any  ideas  of  invifible  things,  till  they  are 
pointed  out  to  us  by  revelation.  And  as  w^e  cannot  know 
them  immediately,  fuch  as  they  are  in  themfelves,  after  the 
manner  in  which  we  know  fenfible  objecfls,  they  muft  be 
communicated  to  us  by  the  mediation  of  fuch  things  as  we 
already  comprehend.  For  this  reafon  the  fcripture  is  found 
to  have  a  language  of  its  own,  which  does  not  confift  of 
words,  but  of  figns  or  figures  taken  from  vifible  things.  la 
confequence  of  which  the  world,  which  we  now  fee,  be- 
comes a  fort  of  commentary  on  the  mind  of  God,  and  ex- 
plains the  world  in  which  we  believe. 

The  doflrines  of  the  chriftian  faith  are  attefted  by  the 
whole  natural  world.  They  are  recorded  in  a  language, 
which  has  never  been  confounded  \  they  are  written  in  a  text, 
which  fhall  never  be  corrupted. 

The  Hutchinfonians  maintain,  that  the  great  myflery  of 
the  Trinity  is  conveyed  to  our  underflandings  by  ideas  of 
fenfe.  And  that  the  created  fubftance  of  the  air  or  heaven, 
in  its  threefold  agency  of  fire,  light,  and  fpirit,  is  the  enig- 
ma of  the  one  elTence,  or  one  Jehovah  in  three  pcrfons. 
The  Unity  of  effence  is  exhibited  by  its  Unity  of  fubdance. 
The  Trinity  of  perfons,  by  its  Trinity  of  conditions,  fire, 
light,  and  fpirit.  Thus  the  one  fubftance  of  the  air  or  hea- 
ven, in  its  three  conditions,  fhev/s  the  Unity  in  Trinity  ; 
and  its  three  conditions,  in  or  of  one  fubftance>  theTrinity 
in  Unity,  O 

For, 


jo6  n     V     r 

For,  fay  this  denomination,  if  we  confultthe  writings  of 
the  Old  and  New  Teflament,  we  fhall  find  the  perfons  of 
the  Deity,  reprefented  under  the  names  and  chara£lers  of 
the  three  material  agents,  fire,  light,  and  fpirit  ;  and  their 
a£ltons  expreiTed  by  the  actions  of  thefe  their  emblems. 

The  Father  is  called  a  confuming  fire,  and  his  judicial 
proceedings  are  fpoken  of  in  words,  which  denote  the  feve- 
ral  anions  of  fire.  See  Deut.  iv.  24.  Jehovah  Is  a  confu' 
mingfire.    Heb.  xii.  2(^.     OiirQiO'D  is  a  conjumingfiret  &c. 

The  Son  has  the  name  of  light,  and  his  purifying  adions 
and  offices  are  defcribed  by  words,  which  denote  the  a£lions 
and  offices  of  light.  He  is  the  true  light t  which  Ughteth  every 
rfian  that  cometh  into  the  world,  John  i.  g.  See  alfo  Mai. 
iv.  a.  and  a  variety  of  other  pafTages. 

The  Comforter  has  the  name  of  fpirit,  and  his  anima-* 
ting  and  fuftaining  offices  are  defcribed  by  words  for  the 
alliens  and  offices  of  the  material  fpirit.  His  adions,  in 
-the  fpiritual  economy,  are  agreeable  to  his  type,  in  the  na- 
tural economy,  fuch  as  infpiring,  impelling,  driving,  lead- 
ing.    [See  Matt.  iv.  i.  &c.] 

The  philofophic  fyflem  of  the  Hutchinfunians  is  derived 
from  the  Hebrew  fcriptures.  The  truth  of  it  refls  on  thefe 
fuppofitions. 

I,  That  the  Hebrew  language  was  formed  under  divine 
infpiration,  either  all  at  once,  or  at  different  times,  as  oc- 
cafions  required.  And  that  the  Divine  Being  had  a  view, 
in  conftru(!?fing  it,  to  the  various  revelations,  which  he,  in 
all  fucceeding  times,  fhould  make  in  that  language.  Con- 
fequently,  that  its  words  muR  be  the  moft  proper  and  de- 
terminate to  convey  fuch  truths,  as  the  Deity,  during  the 
Old  Tefiament  difpenfation,  thought  fit  to  make  known  to 
the  fons  of  men.  Farther  than  this,  that  the  infpircd  pen- 
men of  thofe  ages,  at  lead,  were  under  the  guidance  of  hea- 
ven in  the  choice  of  words  for  recording  what  was  revealed 
to  them.  Therefore,  that  the  Old  Teltament,  if  the  lan- 
guage 


H       U 


107 


guage  is  rightly  underflood,  is  the  moR  dclerminatc,  in  its 
meaning,  of  any  othtir  book  under  heaven. 

II:  That  whatever  is  recorded  in  the  Old  Tcftament  is 
flridlly  and  literally  true,  allowing  only  for  a  few  commoij 
figures  of  rhetoric.  I'hat  nothing  contrary  10  truth,  is  ac- 
comodated to  vulgar  apprehenfions.* 

In  proof  of  this  the  Hutchinfonians  argue  in  this  manner. 

The  primary  and  ultimate  defign  of  revelation  is,  indeed, 
-to  teach  men  divinity  ;  but  in  fubferviency  to  that,  geo- 
graphy, hiftory,  and  chronology  areoccafionally  introduced  ; 
all  which  are  allowed  to  be  juft  and  authentic.  There  are 
^Ifo  innumerable  references  to  things  of  nature,  and  de- 
fcriptions  of  them.  If  then  the  former  are  juft,  and  to  be 
depended  on,  for  the  fame  reafon  the  latter  ought  to  be  ef- 
teemed  philofophically  true.  Further,  they  think  it  not 
iinworthy  of  God,  that  he  fhould  make  it  a  fecondary  end 
of  his  revelation,  to  unfold  the  fecrets  of  his  works  ;  as  the 
primary  was  to  make  known  the  myfteries  of  his  nature, 
and  defigns  of  his  grace  ;  that  men  might  thereby  be  led 
to  admire  and  adore  the  wifdom  and  goodnefs,  which  the 
great  Author  of  the  univerfe  has  difplayed  throughout  all 
his  works.  And  as  our  minds  are  often  referred  to  natural 
things  for  ideas  of  fpiritual  truths,  it  is  of  great  importance, 
in  order  to  conceive  aright  of  divine  matters,  that  our  ideas 
of  the  natural  things  referred  to,  be  ftri£l:ly  juft  and  true. 

Mr.  Hutchinfon  found,  that  the  Hebrew  fcriptures  had 
fome  capital  words,  which  he  thought  ha4  not  been  iduly 

*  Mr.  Hutchinfon  raaititained,  t'hat  the  Hebrew  fcriptures  no 
where  afcribe  motion  to  the  body  of  the  fun,  nor  fij^edneCs  to  the 
earth.  That  they  defcribe  the  created  fyftcm  to  be  a  plenum  with- 
out any  vacuum  at  all  ;  and  rejefl  the  afTiftance  of  gravitation, 
attradion,  or  any  fuch  occuh  qualities  for  performing  the  fiated 
operations  of  nature,  which  are  carried  on  by  the  mechanifm  of 
the  heavens  in  their  threefold  condition  of  fire,  light,  and  /pirit, 
the  material  agpnts  fet  to  work  in  the  beginning. 


io8  J        A        C 

confidercd  and  underftood,  and  which  he  has  endeavoured 
to  prove  contain,  in  their  radical  meaning,  the  greatelt  and 
moll  comfortable  truths.  The  cherub'wu  he  explains  to  be 
an  hieroglyphic  of  divine  conftruflion,  or  a  facred  image  to 
dcfcribe,  as  far  as  figures  could  go,  the  humanity  united  to 
Deity.  And  fo  he  treats  of  fcveral  other  words  of  fimilar 
import.  From  all  which  he  concluded,  That  the  rites  and 
and  ceremonies  of  the  Jewifli  difpenfation  were  fo  many 
delineations  of  Chrift,  in  what  lie  was  to  he,  to  do,  and  to 
luffer,  that  the  early  Jews  knew  them  to  be  types  of  his 
actions  and  fufFerings,  and  by  performing  theni  as  fuch^ 
were  fo  farChriftians  both  in  faith  and  praflice. 

Hut  chin  fan's  Works,  <voU  3./.  lO,  ^r. 

Spearman  s  Inquiry,  p.  260,  264,  268,  273. 

Hodge'' s  Eliku,  p,  35. 

Lee's  Sopbrcji,  'vol.   I.  p.  31.  'vol.  3.  /.  665. 

y ones'' s  LeSluresy  p.  9,   10. 

Skinner' s EcclefiaJlicalHiJlory  of  Scotland^  qjol.  2.  p-^'J'^i^jC* 


I 


-i^^»^^'^^^^V€^^^^|'€#^-^'Coc-^ 


ACOBITES,  a  denomination  oiEaJlern  Chrillians, 
in  the  fixth,  and  in  the  beginning  of  the  feventh  century  ; 
fo  denominated  from  yacoh  Bardeus,  or  Zanzalust  a  Syrian, 
and  a  difciple  of  Eufychcs  and  Dyofcarus. 

His  doflrines  fpread  in  Afta  and  Africa  to  that  degree, 
that  the  denomination  of  the  Eutychians  were  fvvallowed  up 
by  that  of  the  JacohiteSf  which  alfo  comprehended  all  the 
Monophyfites  of  the  Eajij  i.  e.  fuch  as  acknowledged  but  ono 
nature,  and  that  human  in  yefus  Chrijiy  by  that  taking  in 
the  Armenians  and  Ahyfmes.  They  denied  the  three  perfons 
in  the  Trinity,  and  made  the  fign  of  the  crofs  with  one  fin- 
ger, to  intimate  the  onenefs  of  the  Godhead.  Before  bap- 
tifm,  they  applied  a  hot  iron  to  the  foreheads  of  cjiildren, 
after  they  had  circumcifed  them,  founding  that  pra6licc  up- 
on the  words  of  J'shn  the  Bapiiji.  Mat.  iii.  11.  He  will 
laptizc  you  with  the  Holy  Gho/r  and  with  fire. 

Bat  ley*  s  DiSl'ionary^  ^uol,  2,      \^See  Jacohit£sf\ 

JANSENISTS, 


JAN  109 

JANSENISTS,  a  denomination  of  Roman  Catholics  in 
France,  which  was  formed  in  the  year  1640.  They  follow 
the  opinions  of  Janfenius,  bifhop  of  Yprcs,from  whofc  wri- 
tings the  following  propofitions  are  faid  to  have  been 
extradled 

I.  That  there  are  divine  precepts,  which  good  men,  not- 
withftanding  their  defire  to  obferve  them,  are,  neverthelefs, 
abfolutely  unable  to  obey  ;  nor  has  God  given  them  that 
meafure  of  grace,  which  is  eflentially  nccclTary  to  render 
them  capable  of  fuch  obedience. 

II.  That  no  perfon,  in  this  corrupt  ftate  of  nature,  can 
refift  the  influence  of  divine  grace,  when  it  operates  upon 
the  mind. 

III.  That  in  order  to  render  human  actions  meritorious, 
it  is  not  requifite  that  they  be  exempt  from  necejjiiy,  but 
that  they  be  free  from  conjlra'int, 

IV.  That  the  Semi-pelagians  err  greatly  in  maintain, 
ing  that  the  human  will  is  endowed  v/ith  the  power  of  ei- 
ther receiving,  or  refifting  the  aids  and  influences  of  pre- 
venting grace. 

V.  That  whoever  afKrms,  that  J  ejus  Chriji  made  ex- 
piation, by  his  fufFerings  and  death,  for  the  fms  of  all  man- 
U'ind,  is  a  Semi-pelagian.* 

This  denomination  werealfo  diftinguifhed  from  many  of 
the  Roman  Catholics,  by  their  maintaining  that  the  holy 
Scriptures  and  public  Liturgies  fhould  be  offered  to  the  pe- 
rufal  of  the  people  in  their  mother  tongue.  And  they  look 
upon  it  as  a  matter  of  the  highefl  moment  to  perfuade  all 
Chriflians,  that  true  piety  does  not  confift  in  the  perform- 
ance of  external  a£ls  of  devotion,  but  in  inward  holinefs 
and  divine  love. 

Mojheitn's  Eccleftafiical  Hijiory,  njcL  4.  373,  379. 

IBERIANS, 

•  Pope  Innocent  X,  at  the  intrcaty  of  the  Jefuits,  condepined 
the  propofitions  ofjanfcnius/ 


no  3        £        S 

I BERI ANS,  a  denomination  oiEaflern  Chriftians,  which 
derive  their  name  from  Iberia,  a  province  of  Afia,  now  caU 
led  Georgia  :  hence  they  are  alfo  called  Georgians. 

There  tenets  are  faid  to  be  the  fame  with  thofe  of  tha 
Greek-Church.     [See  Greek-Church.] 

Father  Simon^s  Hijiory  of  the  Eajl&rn  Chrijiians,  p.  64,  $5. 

JESUITS,  a  famous  religious  order  in  the  Romifh 
church,  eftabli(hed  in  the  year  154.9*  njider  the  name  of  the 
company  of  Jefus. 

Ignio,  or,  Ignatius  Loyola,  a  Spanifn  gentleman  of  illuf^ 
trious  rank,  was  the  founder  of  this  order,  which  has  made 
a  mod  rapid  and  aftonifhing  progrefs  through  the  world. 

The  do(5lrinal  points  which  are  afcribed  to  the  Jefuits, 
in  dirtincElion  from  many  others  of  the  Roman  coramunion^ 
are  as   follow.* 

I.  This  order  maintain,  that  the  Pope  is  Infallihle-^ 
That  he  is  the  only  vifible  fource  of  that  univerfal  and  unli- 
znited  power  which  Chrift  has  granted  to  the  church — . 
That  all  bifhops  and  fubordinate  rulers  derive  from  him 
alone  the  authority  and  jurifdi6lion  with  which  they  are  in- 
vefted  ;  and  that  he  alone  is  the  fupreme  law-giver  of  that 
facred  community  ;  a  law-giver  whofe  edicts  and  com- 
mands it  is,  in  the  highefl:  degree,  criminal  to  oppofe,  or 
difobey. 

II.  They  comprehend  within  the  limits  of  the  church, 
not  only  many  who  live  feparate  from  the  communion  of 
Rome,  but  even  extend  the  inheritance  of  eternal  falvation 
to  nations  that  have  not  the  lead  knowledge  of  the  chriftian 
religion,  or  of  its  divine  author.  And  confider  as  true 
members  of  the  church,  open  tranfgreflbrs  who  profefs  its 
doflrines. 

IIL 

•  This  is  the  rcprefentation  which  is  given  by  the  adverfaries 
of  thi«  order.  The  compiler  of  this  work  had  not  an  opportup 
ftlty  to  fee  any  of  the  Jefuiu*  own  writings* 


J        E       S  itj 

III.  The  Jefuits  maintain, that  humaji  nature  is  far  from 
being  deprived  of  «///)^zt;fr  of  doing  good — That  the fuccour^ 
o/'^r^rf  are  adminiftercd  to  all  ?ncinkt'nd  in  a  mta^UYC /undent 
to  lead  them  to  eternal  life  and  falvation — That  the  opera- 
tions of  grace  offer  no  violence  to  the  faculties  ^nd  powers 
of  nature,  and  therefore  maybe  rejljied — And  that  God 
from  all  eternity  has  appointed  everlafting  rewards  and  pu- 
nifhments,  as  the  portion  of  men  in  a  future  world,  not  by 
an  ahjolute^  arbitrary,  and  unconditional dccTQCyhut  in  confe- 
quence  of  that  divine  and  unlimited  prefcience  by  which  he 
forefaw  the  actions,  merits,  and  chara^ers  of  every  in- 
dividual. 

IV.  They  reprefent  it  as  a  matter  of  perfect  indifference 
from  what  motives  men  obey  the  laws  of  God,  provided 
thefe  laws  are  really  obeyed.  And  maintain,  that  the  fer- 
vice  of  thofe  who  obey  from  the  fear  of  punifhment,  is  as 
agreeable  to  the  Deity,  as  thofe  aflions  which  proceed  from 
a  principle  of  love  to  him  and  his  laws. 

V.  They  maintain,  that  the  facraments  have  in  them- 
felves  an  injlrumental  a.nd  efKcient  power,  by  virtue  of  which 
they  work  in  the  foul  (independently  on  its  previous  pre- 
paration or  propenfities)  a  difpofition  to  receive  the  di- 
vine grace. 

VI.  The  Jefuits  recommend  a  devout  ignorance  to  fuch 
as  fubmit  to  their  direction,  and  think  a  Chriflian  fuffici- 
cntly  inftrufted,  when  he  has  learned  to  yield  a  blind  and 
unlimited  obedience  to  the  orders  of  the  church. 

The  following  maxims  are  faid  to  be  extradled  from  the 
moral  writings  of  this  order. 

I.  That  perfons  truly  zuickcd,  and  void  of  the  hvc  of 
God,  may  expeft  to  obtain  eternal  life  in  heaven,  provided 
that  they  be  impreifed  with  a  fear  of  the  divine  anger,  and 
avoid  all  heinous  and  enormous  crimes,  through  the  dread 
of  future  punijhment, 

ji. 


112  I        E        S 

II.  That  thofe  perfons  may  tranfgrefs  whhfafetyt  who 
have  ;}.  probable  reafon  for  tranfgrefling,  i.  e.  any  plaufible 
argument  or  authority  in  favor  of  the  fm  they  are  inclined 
to  commit. 

HI.  That  aflions  intrlnjicallj  evil,  and  direftly  con^ 
irary  to  the  divine  laiu,  may  be  innocently  performed  by  thofe 
who  have  fo  much  power  over  their  own  minds  as  to  join, 
even  ideally,  a  good  end  to  this  zuicked  action, 

IV.  That  philofophicalfm'^  is  of  a  very  light  and  trivial 
nature,  and  does  not  deferve  the  pains  of  hell. 

V.  That  the  tranfgrefTions  committed  by  a  perfon  blin- 
ded by  the  fedu(5lions  of  tumultuous  paflions,  and  deftitute 
of  all  fen fe  and  impreflion  of  religion,  however  deteflable 
and  heinous  they  may  be  in  themfelves,  are  not  imputable 
to  the  tranfgreftbr  before  the  tribunal  of  God  ;  and  that 
fuch  tranfgreffions  may  be  often  as  involuntary  as  the  ac- 
tions of  a  madman. 

VI.  That  the  perfon  who  takes  an  oath,  or  enters  intb 
a  contra6t,  may,  to  elude  the  force  of  the  one  and  obliga- 
tion of  the  other,  add  to  the  form  of  the  words  that  exprefs 
ihem  certain  mental  additions  and  tacit  refervations. 

This  entire  fociety  is  compofed  of  four  forts  of  members, 
viz.  Novices,  Scholars,  fpiritual  and  temporal  Coadjutors, 
and  profeiled  Members.  Befide  the  three  ordinary  vows 
of  poverty,  chaftity,  and  obedience,  which  are  common  to 
all  the  monadic  tribes,  the  profefled  Members  are  obliged  to 
take  a  fourth,  by  which  they  folemnly  bind  themfelves  to 
go,  v/ithout  deliberation  or  delay,  wherever  the  Pope  fhall 
think  fit  to  fend  them.  They  are  governed  by  a  General, 
who  has  four  AlTiftants.  The  inferiors  of  this  order  are  re- 
quired to  confider  their  Chief  as  infallible  ;  entirely  to  re- 
nounce 

*  By  philofophical  fin,  the  Jefuits  mean,  an  aSilon  contrary  to 
the  didatfs  of  nature  and  right  reafon,  niuhich  is  dene  by  a  perfon 
njoho  is  either  abfolutely  ignorant  of  God  f  or  does  not  think  of  hi  ft 
during  the  time  this  a^ion  is  committed^ 


ILL  113 

nounce  their  own  will  in  all  things,  and  abandon  themftlvcs 
blindly  to  his  condu6l.* 

Mojheim^s  Ecclefiafiical  Hijloryy  njol.  3.^.  465, 
470.     'uol.  4.  p.  354,  355,  ^c. 

Hijftory  of  Don  Ignatius,  'vol.  p.  z,  1 90. 

Broughton'  s  Hijlorical  Library  y  <-jol.  i.  p.  512. 

Critical  Renjienjo,  <vol.  55.  p.  309. 

ILLUMINATI,  i.  e.  the  Enlightened,  a  denomination 
which  appeared  in  Spain  about  the  year  1575.  They  were 
charged  with  maintaining,  that  mental  prayer  and  contem- 
plation had  fo  intimately  united  them  to  God,  they  were 
arrived  to  fuch  a  ftate  of  perfection,  as  to  (land  in  no  need 
of  good  works,  or  the  facraments  of  the  church  ;  and  that 
they  might  commit  the  groffefl  crimes  without  fin. 

After  the  fupprellion  of  the  llluminati  in  Spain,  there  ap- 
peared a  denomination  in  France  which  took  the  fame 
name.  They  maintained,  that  one  Anthony  Buckuet,  a 
friar,  had  a  fyftem  of  belief  and  pradice  revealed  to  him, 
which  exceeded  every  thing  Chriftianty  had  yet  been  ac- 
quainted with.  That  by  this  method,  perfons  might  in  a 
ihort  time  arrive  at  the  fame  degrees  of  perfecflion  and  glory 
to  which  the  faints  and  the  bleffed  Virgin  have  attained, 
and  this  improvement  might  be  carried  ©n  till  our  actions 
became  divine,  and  our  minds  wholly  given  up  to  the  influ- 
ence of  the  Almighty.  They  faid  further,  that  none  of  the 
dodlors  of  the  church  knew  any  thing  of  religion  ;  that 
St.  Peter  and  St.  Paul  were  well-meaning  men,  but  knew 
nothing  of  devotion  ;  that  the  whole  church  lay  in  darknefs 
and  unbelief;  that  every  one  was  at  liberty  to  follow  the 
fuggeftions  of  his  confcience  ;  that  God  regarded  nothing 

P  but 

*  It  is  enjoined  upon  the  Jefuits,  that  they  (hould  ufe  nothing, 
nor  frequent  any  thing,  long  enough  to  be  attached  to  it.  That 
their  beds  fhould  not  ftand  a  week  together  in  one  part  of  their 
cells.  That  even  their  books  of  prayer  Ihould  be  frequently  chan- 
ged, left  the  mind  become  occupied  by  other  affedions  than  thof« 
with  which  they  wifh  it  to  be  filled. 


114  J        O        A 

but  himfelf  ;  and  that  within  ten  years  their  dodlrine  wouW 
be  received  all  over  the  world  ;  then  there  would  be  no 
more  occafion  for  priefts,  monks,  and  other  fuch  religious 
diftindions. 

Broughton  s  Hijiorical  Library,  I'ol.   I.  p,  523,  524. 

INDEPENDENTS,  a  denomination  of  Proteftants,  in 
England  and  Holland.  They  appeared  in  England  in  the 
vear  1616.  John  Robinfon,  a  Norfolk  divine,  was  the 
ieader  of  this  party.  They  derive  their  name  from  their 
maintaining,  that  every  particular  congregation  of  Chriftians 
has  an  entire  and  complete  power  of  jurifdi6lion  over  its 
members,  to  be  exercifed  by  the  Elders  of  each  church 
within  itfelf,  without  being  fubje£l  to  the  authority  of  Bi- 
fiops,  Synods,  Prejhyteries,  or  any  ecclefiaflical  alTembly  com- 
pofed  of  the  deputies  from  different  churches. 

The  Independents  allege  that  the  church  of  Corinth  had 
an  entire  judicature  within  itfelf.  For  St.  Paul  thus  ad- 
dreffes  them,  Do  not  ye  judge  them  which  are  within  ?  i  of 
Cor.  V.  12.  So  they  were  not  dependent  upon  the  apoftlc 
to  come  to  him  for  a  fentence. 

MoJheim*s  Ecckftajlical  HiJIoryt  njoU  4.  p.  526* 
NeaVs  Hiflory  of  the  ParitantSy  <voL  3.  /•  1 42. 
Goodwin's  Works,  <voL  4.  ^.  71. 

INVISIBLES,  a  name  of  diftinaion  given  to  the  difci- 
pies  of  Ofiander,  Flacius,  Illyricus,  Swenkfeld  &c,  becaufe 
they  denied  the  perpetual  vifibility  of  the  church. 

Collier'* s  Hijiorical  Dictionary,      \^See  In'vijibks.'] 

JOACHIMITES,  a  denomination  which  appeared  about 
the  commencement  of  the  thirteenth  century  ;  fo  called 
from  Joachim,  abbot  of  Sora,  in  Calabria. 

He  foretold  the  deftruftion  of  the  church  of  Rome,  and 
the  promulgation  of  a  new  and  more  perfect  gojpel  in  the  agt 
if  the  Holy  Ghojl,  by  a  fet  of  poor  and  auftere  minifters, 
whom  God  was  to  raife  up,  and  employ  for  that  purpofe. 

For 


}        V        D  115 

For  he  divided  the  world  into  three  ages,  relative  to  the 
three  difpenfations  of  religion  which  were  to  fuccced  each 
other.  The  two  imperfea  ages,  viz.  the  age  of  the  Old 
Teftament,  which  was  that  of  the  Fath/r,  and  the  age  of  the 
New,  which  was  under  the  adminiftration  of  tlie  Son,  were 
according  to  his  predidions  now  pad,  and  the  third  age,  evert 
that  of  the  Holy  GhoR,  was  at  hand. 

MoJJmni's  Ecchfiajiical  Hijicry,  'vsl.  5.  /.  66, 

ISBRANIKI,  adenomination  which  appeared  inRuflia, 
:^bout  the  year  1666,  and  afkimed  this  name,  which  figni- 
fies  the  multitude  of  the  eleSi.  But  they  were  called  by  their 
adverfaries,  Rolikolfnika,  or  the  feditious  fa^iion.  They 
profeflcd  a  rigorous  zeal  for  the  letter  of  the  holy  fcriptures. 

They  maintained  that  there  is  no  fubordination  of  rank 
arnong  the  faithful  ;  and  th^t  a  ^hriftian  may  kill  himfelf 
for  the  love  of  Chrill. 

Mojheimt  iliid,  'voh  4.  /.  406, 

JUDAIZING  CHRISTIANS.  The  firft  rife  of  this 
denomination  is  placed  under  the  reign  of  Adrian.  For 
when  this  emperor  had,  at  length, razed  Jerufalem,  entirely 
deftroyed  its  very  foundations,  and  enafted  laws  of  the  fe- 
vered kind  ^gainft  the  whole  body  of  the  Jewifh  people,  the 
greateft  part  of  the  Chriftians  who  lived  in  Paleftine,  to  pre- 
vent their  being  confounded  with  the  Jews,  abandoned  en- 
tirely the  Mofaic  rites,  and  chofe  a  bilhop  named  Mark,  11 
foreigner  by  nation,  and  an  alien  from  the  commonwealth 
of  Ifrael.  Thofe,  who  were  ftrongly  attached  to  the  Mo- 
faic rites,  feparated  from  their  brethren,  and  founded  at  Pe- 
ra,  ;i  country  ofPaleftine,and  in  the  neighbouring  parts, par- 
ticular affemblies,  in  which  the  law  of  Mofes  maiutaincj  its 
primitive  dignity,  authority,  and  luftre. 

The  body  of  Judaizing  Chriflians,   which  fet  ChriR  and 
Mofes  upon  an  equal  foot  in  point  of  authority,  were  aftei 
wards  divided  into  two   fe6ls,  extremely  different  both  in 

their 


ji6  K      r     1 

their  rites  and  in  their  opinions,  and  diftinguiflied  by  the 
names  of  Nazarcnes  and  Ebionites.  [See  Ebionites  and" 
J^Iazarenes.] 

Mojheim's  Ecclefiajiical  Hijlcryt^ol.  l.  p.  171. 


:^^^;^0€15^5^^ 


K, 


-EITHIANS,  a  party  which  feparated  from  the 
Qi^akers,  in  Pennfylvania,  in  the  year  1691.  They  were 
headed  by  the  famous  George  Keith,  from  whom  they  de- 
rived their  name. 

Thofe  who  perfifted  in  their  reparation,  after  their  lea- 
der deferted  them,  praftifed  kaptifmt  and  received  the  Lord's- 

Supper. 

This  party  were  alfo  called  ^ahr-BapitJis^  becanfe  they 
retained  the  language,  drefs,  and  manners  of  the  Quakers. 
Edvcard^s  Hijhry  of  the  American  BapfiJ^s,  p.^^,^6,^y,  60. 

KNIPPERDOLINGS,  a  denomination  in  the  i6th 
century,  fo  called  from  Bettrand  Knipperdoling,  who  taught, 
that  the  righteous,  before  the  day  of  judgment,  fhall  have  a 
monarchy  on  earth  ;  and  the  wicked  be  deftroyed.  That 
men  are  not  juflified  by  their  faith  in  Chrift  Jefus.  Th^t 
there  is  no  original  Jin.  That  infants  ought  not  to  be  bap- 
tized ;  and  immcrfon  is  the  only  mode  of  baptifm.  That 
every  one  has  authority  to  preach,  and  adminifter  the  facra- 
ments.  That  men  are  not  obliged  to  pay  refpe£l  to  magif- 
trates.  That  all  things  ought  to  be  in  common.  And  that 
it  is  lawful  to  marry  many  wives. 

Chevrea's  HiJIory  of  the  JVcrld,  njol.  3.  /.  43  7» 

KTISTOLATRiE,  a  branch  of  the  Monophyfites, 
which  maintained,  that  the  body  ofChrift,  before  his  refur- 
reflion,  was  corruptible. 

Mofieim'j  Ecclefiajlical  liijiory,  wal.  I.  /.  47 1,  472. 

LABCADISTS, 


L        A       B  117 


ijABBADlSTS,  a  denomination  Avhicli  arofe  in  the 
feventeenth  century  ;  fo  called  from  their  founder  John 
Labbadie,  2  native  of  Frrnce,  a  man  of  no  mean  genius,  and 
remarkable  for  a  natural  and  mafculine  eloquence.  He 
maintained  among  other  things, 

I.  That  God  might,  and  did,  on  certain  occafions,  de- 
ceive men. 

II.  That  the  holy  fcripture  was  not  fn flic ient  to  lead 
men  to  falvation,  without  certain  ip^rUcuhr  illuminations  and 
revelations  from  the  Holy  Ghoft. 

III.  That  ill  reading  the  fcripture  we  ought  to  give  lefs 
attention  to  the  literal  fenfe  of  the  words, than  to  the  inward 
fuggeftions  of  the  fpirit  :  and  that  the  efficacy  of  the  word 
depended  upon  him  that  preached  it. 

IV.  That  the  faithful  ought  to  have  all  things  in 
common. 

V.  That  there  is  no  fubordination,  or  diftindion  in  the 
true  church  of  Chrift. 

VI.  That  Chrift  was  to  reign  a  thoufand  years  up- 
on earth. 

VII.  That  the  contemplative  life  is  a  ftate  of  grace  and 
union  with  God,  and  the  very  height  of  perfection. 

VIII.  That  the  Chriflian,  whofe  mind  is  contented  and 
calm,  fees  all  things  in  God,  enjoys  the  Deity,  and  is  per- 
fe6lly  indifferent  about  every  thing  that  pafTes  in  the  world. 

IX.  That  the  Chriftian  arrives  at  that  happy  ftate  by  the 
cxercifeof  a  perfe6l  felf-denial,  by  mortifying  the  flefli  and 
all  fenfual  affedlions,  and  by  mental  prayer. 

Uojhem'f  Eideftajinal  WJiorji  vol.  5.  /.  63. 

JLAMPETIANS 


11^  L        A        T 

LAMPETIANS,  a  denomination  in  the  fcventccnth 
century,  tho^ollowers  of  Lampetius,   a  Syrian  monk. 

He  pretended  that  as  man  is  born  free,  a  Ghrifti^n,  in 
order  to  pleafe  God,  ought  to  do  nothing  by  neceflity  ; 
and  it  is  therefore  unlawful  to  make  vows,  even  thofe  of 
obedience. 

To  this  fyftem  he  added  thedo£lrines  of  the  Arians,  Car- 
pocratians,  and  other  denominations.  [See  Arians,  and 
Carpocratians.] 

BroughtotCs  Hijiorical  Library ,  <voL  2,  p.  31. 

LATITUDINARIANS,  a  name  which  diftinguiflied 
thofe  in  the  feventeenth  cewtury,  who  attempted  to  bring 
Epifcppalians,  Prefbyterians,  and  Independents  into  one 
communion,  by  compromifmg  the  difference  between  them. 
The  chief  leaders  of  this  denomination  were  Hales  and 
Chillingivorthy  men  of  diftinguifhed  wifdom  and  piety.  The 
refpeclable  names  of  More,  Cudworth,  Gale,  Whltchcot,  and 
TiUotJon,  add  a  high  degree  of  luftre  to  this  eminent  lift. 

They  were  zealoufly  attached  to  the  forms  of  ecclefiaftical 
government  and  worfhip,  which  were  effablifhed  in  the 
church  of  England  ;  but  they  did  not  look  upon  Epifcopacy 
as  abfolutely  and  indifpenfably  necelTary  to  the  conflitution 
of  the  Chriflian  church.  Hence  they  maintained,  that 
thofe  who  followed  other  forms  of  government  and  wor- 
ihip,  were  not,  on  that  account,  to  be  excluded  from  the 
communion,  or  to  forfeit  the  title  of  brethren.  They  redu- 
ced the  fundamental  dodlrines  of  Chriflianity  to  a  few 
points. 

By  this  way  of  proceeding  they  flicwed,  that  neither  the 
Epifccpalians,  who  generally  fpeaking,  were  Arminians, 
nor  the  FrefDyterians  and  Independents,  who  as  generally 
adopted  the  doctrines  of  Calvin,  had  any  reafon  to  oppofe 
each  other  with  fuch  animofity  and  bitternefs  ;  fince  the 
fubje(^s  of  their  debates  were  matters  of  an  indifferent  na* 

turo 


u 


119 


ture  with  refpeiH:  to  falvalion,  and  might  be  variaufly  ex- 
plained and  underftood,  without  any  prejudice  to  their  cicf- 
nal  intercfts. 

Mopeim^s  EccUjlaJiical  Hijlnryy  <vol  ^,  p.  535. 
Burntt's  Hijlory  of  his  Oiun  Times,  p,  i86. 

LIBERTINES,  a  denomination  which  arofe  in  Flan- 
ders, about  the  year  1525  ;  the  heads  of  this  party  were  one 
Copin  and  one  Quintin  of  Picardy. 

The  doctrines  they  taught,  are  comprifed  in  the  follow- 
ing propofitions. 

i .  That  the  Deity  was  the  fole  operating  caiife  in  the  mind 
«f  man,  and  the  immediate  author  of  all  human  aflions. 

II.  That,  confequently,  the  di{lin6lions  of  good  and 
evil,  that  had  been  eftablifhed  with  refpeft  to  thofe  alliens, 
were  falfe  and  groundlefs,  and  that  men  could  not,properly 
fpeaking,  commit  fin. 

III.  That  religion  confided  in  the  union  of  the  fpirit; 
or  rational  foul,with  the  Supreme  Being. 

IV.  That  all  thofe  who  had  attained  this  happy  union, 
"by  fublime  contemplation,  and  elevation  of  mind,  were 
then  allowed  to  indulge,  without  exception  or  reftraint, 
their  appetites  and  paflions,  as  all  their  adlions  were  then 
perfectly  innocent. 

V.  That  after  the  death  of  the  body,  they  were  to  be 
united  to  the  Deity. 

This  denomination  permitted  their  followers  to  call 
themfelves  either  Catholics  or  Lutherans. 

Broughtons  H:J}orical library y  <vol.  2.   /.  543. 
Mojheifn^s  Ecckfiajlical  Hijiory,  n;oL  4./'.  122. 1 23. 

LOLLARDS.     [See  Wickliffites.] 

LUCIANISTS.  So  called  from  Lucianus,  a  difciple 
«f  Marcion.     [See  Marcionites  and  Cerdonians.] 

LUCIFERIANS, 


120  L        U        T 

LUCIFERIANS,  a  denomination  in  the  fourth  centu. 
ry  ;  fo  called  from  Lucifer,  bifliop  of  Cagliari.  They  arc 
faid  to  have  maintained,  that  the  foul  was  transfufed  from 
the  parents  to  the  children. 

MoJheifn*s  ibid,  fvol.  i.  p.  314, 

LUTHERANS.  Thofe  who  follow  the  opinions  of 
Martin  Luther,  an  Auguftine  friar,  who  was  born  at  Ifle- 
ben,  in  the  country  of  Mansfield,  in  the  circle  ofUpperSax- 
ony,  in  the  year  1483.  He  poflefled  an  invincible  magna- 
nimity, and  an  uncommon  vigor  and  acutenefs  of  genius. 

This  denomination  took  its  rife  from  the  diftafte  taken 
at  the  indulgences  which  were  granted  in  151 7,  by  Pope 
Leo  X,  to  thofe  who  contributed  towards  finifhing  St.  Pe- 
ter's church  at  Rome.  Thofe  famous  indulgences  admin- 
idered  remiffion  of  all  fms,  paft,  prefent,  and  to  come,  how- 
ever enormous  their  nature,  to  thofe  who  were  rich  enough 
to  purchafe  them.  At  this  Luther  raifed  his  warning 
voice  ;  and  in  ninety-five  propofitions,  maintained  publicly 
at  Wittenberg,  on  the  30th  of  September,  in  the  year  151 7, 
expofed  the  doci:rine  of  indulgences,  which  led  him  to  at^ 
tack  the  aiithoiity  of  the  Pope  :  and  was  the  commence- 
ment of  that  memorable  revolution  in  the  church  which  is 
ilyled  the  Reformation. 

The  capital  articles  which  Luther  maintained  are  as  fol- 
low ;  to  which  are  added,  a  few  of  the  arguments  which 
are  made  ufc  of  in  their  defence. 

L  That  the  holy  fcriptures  are  the  only  fource  whence 
we  are  to  draw  our  religious  fentiments,  whether  they  re- 
late to  faiih  or  practice. 

For,  the  apoQle  declares,  2  Tim.  iii.  15,  16,  17,  that, 

The  fcriptures  arc  able  to  make  us  wife  unto  falvation  ;  and  are 

profitable  for  do^rine,  for  reproofs  for  corrc^liony  and  for  in" 

flruBion  in  rigbteoufnefs.     To  which  may  be  added  a  cloud 

of  divine  witneiTes  to  the  fume  effc6l.     Prov.  i.  9.     I  fa. 

viii. 


L       U       T  in 

viii.  20.     Luke  i.  4.     John  v.   39.  xx.  31.     i  Cor.  iv. 
6,  &c. 

Reafon  alfo  confirms  the  fufficiency  of  the  fcriptiires  ; 
for  if  the  written  word  is  allowed  to  be  a  rule  in  one  cafe, 
how  can  it  be  denied  to  be  a  rule  in  another  ?  For  the  rule 
is  but  one  in  all,  and  is  perfect  in  its  nature. 

II.  T\\2it  jujiificat ton  is  the  efFe^l  oi faith,  exclufive  of 
good  works,  and  that  faith  ought  to  produce  good  works, 
purely  in  obedience  to  God,  and  not  in  order  to  our 
juftification.''^ 

For  the  do£lrine  ofthegofpel  attributeth  all  things  to 
God,  and  nothing  to  man.  St.  Paul  in  his  eplftle  to  the 
Galatians^  ftrenuoufly  oppofedthofe  who  afcribed  our  jufti- 
fication  partly  to  our  works.  He  alTcrts,  that  If  righteouf^ 
nefs  come  by  the  law,  then  Chrift  is  dead  in  vain.  Gal.  ii.  2r . 
Therefore  it  is  evident  we  are  not  juftified  by  the  law, or  by 
our  works  ;  but  to  him  who  believeth,  fm  is  pardoned  and 
righteoufnefs  imputed, 

III.  That  no  man  is  able  to  make  fatisfailion  for 
his  fms. 

For  our  Lord  exprefsly  tells  his  difciples,  when  ye  have 
done  all,  ye  are  unprofitable Jervants .  Luke  xvii.  i  o,  Chrift's 
facrifice  is  alone  fufficient  to  fatisfy  for  fin  :  and  nothing 
need  be  added  to  the  infinite  value  of  his  merit  and  fuf- 
ferings. 

In  confequence  of  thefe  leading  articles,  Luther  reje6led 
tradition,  -purgatory,  penance^  auricular  confeffion,  majfes,  In^ 
location  of  faints,  monajiic  vows,  and  other  dodlrines  of  the 
church  of  Rome. 

a  The 

♦  Lather  conftantly  oppofed  this  dodlrine  to  the  Romifh  tenet— 
That  man,  by  works  of  his  own,  prayer,  fading,  and  corporal 
affiidtions,  might  merit  and  claim  pardon.  He  ufed  to  call  ihe 
dodlrine  of  jaftification  hy  faith  akne,  the  article  of  a  Handing  or 
iPalling  church* 


121  L       U       T 

The  Lutherans  differ  from  the  Calvinlfts  in  the  follow- 
ing points  : 

I .  The  Lutherans  have  bifliops,  and  fuperintendants  for 
the  government  of  the  church.  But  the  ecclefiaftical  gov- 
ernment which  Calvin  introduced,  vi^as  called  Prejhyterian  ; 
and  does  not  admit  of  the  inftitution  of  bifhops,  or  of  any 
fubordination  among  the  clergy. 

IL  They  differ  in  their  notions  of  the  facrament  of  the 
Lord's  fuppcr. 

The  Lutherans  rejc£l  tranfubjiantlationt  but  affirm  that 
the  body  and  blood  of  Chrifl:  are  materially prefent  in  theyj?- 
eramentt  though  in  an  incomprehenfible  manner  ;  and  that 
they  are  really  exhibited  both  to  the  w^orthy  and  unworthy 
receiver. 

This  union  of  the  body  and  blood  of  Chrifl,  with  the 
bread  after  confecration,  is,  by  the  Lutherans^  called  con^ 

juhjiantiation. 

The  Calvinijis  hold  on  the  contrary,  that  the  man  ChxiQ:, 
IS  only  prefent  in  this  ordinance,  by  the  external  ligns  of 
bread  and  wine. 

in.  They  differ  in  their  doflrine  of  the  eternal  decrees 
cfGoD  refpe fling  inansjalvatio.n,^  The  Lutherans  main- 
tain, that  the  divine  decrees  refpefling  the  falvation  and  mi- 
fery  of  men,  arc  founded  upon  a  previous  knowledge  of 
their  fentiments  and  chara6lers.  The  Calvinijis  on  the 
contrary,  confider  the  divine  decrees  ^sfrce  and  unconditional. 
£See  Calvinifts.] 

[For  an  account  of  the  particulars  in  which  Luther  differ* 
cd  from  Zuinglius,  fee  Zuinglians.] 

The 

•  Luther,  himfelfftrongly  maintained  the  do6lrines  of  grace, 
original  fin,  and  predcftination.  Hence  they  have  been  called, 
the  do£lrines  of  the  reformation.  But  as  the  Lutherans  after- 
wards abandoned  them,  they  are  now  generally  known  hy  the 
name  of  Qalviniilic  do^rinest 


MAC  123 

The  Lutherans  are  generally  divided  into  the  moderate 
and  the  rigid.  The  moderate  Lutherans  are  thofe  who  fub- 
mitted  to  the  Interhu*  publiflied  by  the  emperor  Charles 
V.  Melanchthon  was  the  head  of  this  party.  They  were 
called  Aliaphorijis. 

The  rigid  Lutherans  are  thofe  who  would  not  endure  any 
change  in  their  mafter's  fentiments.  Matthias  Flacius  was 
the  head  of  this  party. 

To  thefe  are  added  another  divifion  called  Luthero-Zuin- 
glians,  becaufe  l:hey  held  fome  qf  Luther's  tenets,  and  fome 
of  Zuinglius's. 

The  Lutherans  are  alio  fubdivided  into  a  variety  of  de- 
nominations. [See  Amfdorfians,  Calixtins,  Flacians,  Ofi- 
^ndriatis,  Synergifls,  and  Ubiquitarjans.] 

For  an  account  of  the  extent  of  the  Lutherans  ^  fee  Part  IL 
Luther  on  Galatians,  p»  142,  144. 
Hijhry  of  Popery,  <vol.  i,  /.  226. 
Mo/heini's   Ecctefiajiical  Hijioryy  n)ol\  3.  ^.  33 1,  "jol. 

4.  p.  108,  109. 
Robert/on  s  Hijlory  0/ Charles  V.  n)oL  2.  p.  42. 
.Broughton^s  Hijiorical  Library,  'vol.  2.  p.  33,  36. 
Hijiory  of  Religion,  Number  13.  />.  121,   I28. 
Chriflian  Magazine t  <voL  I.  p.  4.  6. 
Priefiley^  Corruption  of  Chrifiianity ,  <uoU  \,  p.  320. 


i.>4^^^^^>#W<l€i8^-a^-^'«p-- 


M, 


.ACEDONIANS,  a  denomination  which  arofc 
ia  the  fourth  century  ;  fo  called  from  Macedonius,  biihop 
of  Conftantinople.     He  confidered  the  Holy  Ghoft  as  a  di- 


vine 


•  This  was  a  name  given  to  a  confeffion  of  faith,enjoined  upon 
the  Proteftants  after  the  death  oi  Luther,  by  the  emperor  Char  la 
the  Vth.  It  was  fo  called,  becaufe  it  was  only  to  take  place  in 
the  Interim,  till  a  general  council  fhould  decide  all  the  poinis  ia 
^uefticn  between  the  Catholics  and  Protcftants* 


124-  MAN 

vine  energy  dlflufed  throughout  the  univcrfe,  and  not  as  a 
diftin6l  perfon  proceeding  from  the  Father  and  the  Son. 
Mojheim's  EccleJiaJiUal Hijiory,  'vol,  i,  p.  346. 

M  A.N  1 C  HE  ANS,  a  denomination  founded  by  one  Manes 
or  Manicheus,  in  the  third  century,  and  fettled  in  many  pro- 
vinces. He  was  a  Perfian  by  birth,  educated  among  the 
PvTagi,  and  himfelf  one  of  the  number,  before  he  embraced 
Chriflianity.  His  genius  was  vigorous  and  fublime,  but 
redundant  and  ungoverned.  He  attempted  a  coalition  of 
the  do£lrine  of  the  Magi  with  the  Chriftiari  fyftem,  or  ra-> 
ther  the  explication  of  the  one  by  the  other.  And  in  order 
to  fucceed  in  the  enterprife,  affirmed  that  Chrifl;  had  left 
the  doctrine  of  falvaiion  imperfedl  and  unfinifhed  ;  and  that 
he  was  the  comforter  whom  the  departing  Saviour  had  pro- 
mifed  to  his  difciples  to  lead  them  into  all  truth — The 
principles  of  Manes  are  comprehended  in  the  following 
furamary. 

That  there  are  two  principles,  from  which  all  things  pro- 
ceed. The  one,  a  mo^ pure  andjuhtle  matter y  called  Light  / 
and  the  other  a  grofs  and  corrupt  juhfianccy  called  Darknefs^ 
Each  of  thefe  are  fubje«5l  to  the  dominion  of  a  fuperintend- 
ing  Beingy  whofe  exiftence  is  from  all  eternity.  The  Be-^ 
ing  who  prefides  over  the  Lights  is  called  God  \  he  that 
rules  the  land  of  Darkvefs,  bears  the  title  of  Hyk,  or  Demon, 
The  Ruler  of  the  Light  is  fupremely  happy,  and  in  confe- 
quence  thereof  benevolent  and  good.  The  Prince  of  Dark- 
nefs  is  unhappy  in  himfelf,  and  defiring  to  render  others 
partakers  of  his  mifery,  is  evil  and  malignant.  Thefe  two 
beings  have  produced  an  immenfe  multitude  of  creatures, 
refcmbling  themfelves,  and  diftributed  them  through  their 
rcfpedlive   provinces. 

The  Prince  of  Darknefs  knew  not  for  a  long  ferics  of 
ages,  that  Light  exided  in  the  univerfe  ,  and  no  fooner  per- 
ceived it  by  means  of  a  war  kindled  in  his  dominions,  than 
he  bent  his  endeavours  towards  the  fubjcdting  of  it  to  his  em- 
pire. 


M        AN  125 

pire.  lie  Ruler  of  ike  Light  oppofed  to  his  efforts  an  ar- 
my, commanded  by  thcfrji  mariy  but  not  with  the  higheft 
fuccefs  ;  for  the  Generals  of  the  Prificc  of  Darknefs,  fcized 
upon  a  confiderable  portion  of  the  celcftial  elements,  and 
of  the  light  itfelf,  and  mingled  iheni  in  the  mafs  of  corrupt 
matter.  The  fecond  General  of  the  Ruler  of  the  Lights 
whofe  name  was  the  Living  Spirit^  made  war  with  more 
fuccefs  againfl:  the  Prince  oi  Darknefs,  but  could  not  en- 
tirely difengage  the  pure  particles  of  the  celeftial  matter, 
from  the  corrupt  rnafs  through  which  they  had  been  difper- 
/ed.  The  Prince  of  Darknefs,  after  his  defeat,  produced  the 
firft  parents  of  the  human  race.  The  beings  engendered 
from  this  original  ftock,  confiil  of  a  body  formed  out  of  the 
corrupt  matter  of  the  kingdom  of  Darknefs,  and  of  two 
fouls,  one  of  which  hfenfitive  and  lufful,  and  owes  its  ex- 
iftence  to  the  evil  principle  ;  the  other  rational  znA  immortal ^ 
a  particle  of  that  divine  Light  which  was  carried  away  by 
the  army  of  Darknefs^  and  immerfed  into  the  mafs  of  ma- 
lignant matter. 

Mankind  being  thus  formed  by  the  Prince  of  Darknefs, 
and  thofe  minds  that  were  the  produ(51:ions  of  the  eternal 
Light,  being  united  to  their  mortal  bodies,  God  created 
the  earth  out  of  the  corrupt  mafs  of  matter,  by  that  livifig 
Spirit  who  had  vanquifhed  the  Prince  of  Darknefs.  The 
defign  of  this  creation  was  to  furnifh  a  dwelling  for  the  hu- 
man race  ;  to  deliver  by  degrees  the  captive  fouls  from  their 
corporeal  prifons  ;  and  to  extraft  the  celeftial  elements 
from  the  grofs  fubftance  in  which  they  were  involved.  In 
order  to  carry  this  defign  into  execution,  God  produced 
two  Beings  of  eminent  dignity  from  his  own  fubftance, 
which  were  to  lend  their  aufpicious  fuccours  to  imprifoned 
fouls.  One  of  thefe  fublime  entities  was  Chrift,  and  the 
other  the  Holy  Ghoft.  Chrift  is  that  glorious  intelligence 
which  the  Perfians  called  Mythras  ;  he  is  a  moft  fplendid 
fubftance,  confifting  of  the  brightnefs  of  the  eternal  Light  ; 
fubfifting  in  and  by  himfelf  j  endowed  with  life  \  enriched 

with 


126  MAN 

with  infinite  wifdom  ;  and  his  refidence  is  in  the  fun.  The 
Holy  Ghoft  is  alfo  a  luminous  animated  body,  difFufed 
through  every  part  of  the  atmofphere,  which  furrounds  this 
terreftrial  globe.  This  genial prindpal  warms  and  illumi- 
nates the  minds  of  men,  renders  alfo  the  earth  fruitful,  and 
draws  forth  gradually  from  its  bofom,the  latent  particles  oC 
celeflial  fire,  v/hich  it  wafts  up  on  high  to  their  primi- 
tive  ftation. 

After  that  the  Supreme  Being  had,  for  a  long  time,  ad- 
monifhed  and  exhorted  the  captive  fouls,  by  the  miniftry  of 
the  angels  and  holy  men  raifed  up  and  appointed  for  that 
purpofe,  he  ordered  Chrift  to  leave  the  folar  regions,  and 
to  defccnd  upon  earth,  in  order  to  accelerate  the  return  of 
fhofe  imprifoned  fpirits  to  their  celeftial  country.  In  obe- 
dience to  this  divine  command,  Ghrift  appeared  among  the 
Jews, clothed  with  the  fhadowy  form  of  a  human  body,  and 
Kot  with  the  real  fubftance.  During  his  miniftry,  he  taught 
mortals  how  to  difengage  the  rational  fouls  from  the  cor- 
rupt body,  to  conquer  the  violence  of  malignant  matter  ; 
and  he  demonftrated  his  divine  miflion  by  ftupendous  mira- 
cles. On  the  other  hand,  the  Prince  of  Darknefs  ufed  every 
method  to  inflame  the  Jews  againft  this  divine  meflenger, 
and  incited  them  at  length  to  put  him  to  death  upon  an  ig-- 
nominious  crofs  ;  which  punifhment,  however,  he  fuffered 
not  in  leality,  but  only  in  appearance,  and  in  the  opinion 
of  men.  When  Chrift  had  fulfilled  the  purpofes  of  hiq 
miflion,  he  returned  to  his  throne  in  the  fun,  and  appointed 
a  certain  number  of  chofen  apoftles  to  propagate  througl^ 
the  world,  the  religion  he  had  taught  during  the  courfe  of 
his   miniftry. 

But  before  his  departure,  he  promifed,  that  at  a  certain 
period  iji  time,  he  would  fend  an  apoftle  fuperior  to  all 
others  in  eminence  and  dignity,  whom  he  called  the  Para- 
clete,  or  Comforter^  who  fhould  add  many  things  to  the  pre-^ 
.cepts  he  had  delivered,  and  difpel  all  the  errors  under  which 
his  fervants  laboured  with  refpc(5l  to  divine  things.     This 


MAN 


12.7 


Comforter,  thus  exprefsly  promlfed  by  Chrlft',  is  Manes  the 
Perfian,  who,  by  the  order  of  the  Moft  High,  declared  to 
mortals  the  whole  do61:rine  of  falvation  without  exception, 
and  without  concealing  any  of  its  truths  under  the  veil  of 
metaphor,  or  any  other  covering. 

Thofe  fouls  who  believe  Jefus  Chrift  to  be  the  Son  of 
God,  renounce  the  worfliip  of  the  God  of  the  Jews,  who 
is  the  Prince  oi Darknefs ,  obey  the  laws  delivered  by  Chrifl:, 
as  they  are  enlarged  and  illuftrated  by  the  Cwifortery  Manes, 
and  combat  with  perfevcring  fortitude,  the  lufts  and  appe- 
tites of  a  corrupt  nature,  derive  from  this  faith  and  obedi- 
ence the  ineftimable  advantage  of  being  gradually  purifie(i 
from  the  contagion  of  matter.  The  total  purification  of 
fouls  cannot  indeed  be  accompliflied  during  this  mortal  life. 
Hence  it  is,  that  the  fouls  of  men,  after  death,  muft  pafs^ 
through  two  ftates  more  of  probation  and  trial,  hy  water 
Sindjire,  before  they  can  afcend  to  the  regions  of  Light. 
They  mount  therefore  firft  into  the  moon,  which  confifts 
of  benign  and  falutary  water  ;  whence,  after  a  luftration  of 
fifteen  days,  they  proceed  to  the  fun,  whofe  purifying  Jire 
removes  entirely  all  their  corruption,  and  effaces  all  their 
ftains.  The  bodies,  compofed  of  malignant  matter,  which 
they  have  left  behind  them,  return  to  their  fird  ftate,  and 
enter  into  their  original  mafs. 

On  the  other  hand,  thofe  fouls  who  have  negle£led  the 
falutary  work  of  their  purification,  pafs,  after  death,  into 
the  bodies  of  animals  or  other  natures,  where  they  remain 
until  they  have  expiated  their  guilt  and  accomplifhed  their 
falvation. 

Some,  on  account  of  their  peculiar  obftinacy  and  per- 
vcrfenefs,  pafs  through  a  feverer  courfe  of  trial,  being  deliv- 
ered over,  for  a  certain  time,  to  the  pov/er  of  malignant  ae- 
rial fpirits,  who  torment  them  in  various  ways.  When 
the  greateft  part  of  the  captive  fouls  are  reflored  to  liberty, 
and  to  the  regions  of  light,  then  a  devouring  fire  fhall  break 

forth. 


I2S  MAN 

forth,  at  the  divine  command,  from  the  caverns  in  which 
it  is  at  prefent  confined,  and  fhall  deftroy  the  frame  of  the 
world.  After  this  tremendous  event,  the  Prince  and  Pgw- 
\trs  ot  Darhiejs  ihall  be  forced  to  return  to  their  primitive 
feats  of  anguifh  and  mifery,  in  which  they  fhall  dwell  for- 
ever. For  to  prevent  their  ever  renewing  this  war  in  the 
regions  oi  Light,  God  fhall  furround  the  manfions  of  Dark- 
fiefs  with  an  invincible  guard,  compofed  of  thofe  fouls  who 
have  not  finifhed  their  purifications,  who  fet  in  array  like  a 
military  band,  fhall  furround  thofe  gloomy  feats  of  wo,and 
hinder  any  of  their  wretched  inhabitants  from  coming  forth 
again  to  the  Light^^ 

To  fupport  their  fundamental  do£lrinc  of  two  principles, 
the  Manicheans  argue  in  this  manner.  If  we  depend  only 
on  one  almighty  caufe,  infinitely  good  and  infinitely  free ^  who 
difpofes  univerfally  of  all  beings,  according  to  the  pleafure 
of  his  will,  we  cannot  account  for  the  exiftence  of  natural 
and  moral  evil.  If  the  author  of  our  being  is  fupremely 
good,  he  will  take  continual  pleafure  in  promoting  the  hap- 
pinefsofhis  creatures,  and  preventing  every  thing  which 
can  diminifh  or  difturb  their  felicity.  We  cannot  therefore 
explain  the  evils  which  we  experience  but  by  the  hypothefis 
of  two  principles  ;  for  it  is  impoffible  to  conceive  that  the 
firfl  man  could  derive  the  faculty  of  doing  ill  from  a  good 
principle  ;  fince  this  faculty,  and  every  thing  which  can 
produce  evil  is  vicious,  for  evil  cannot  proceed  but  from  a 
bad  caufe.  Therefore  the  free-will  of  Adam  was  derived 
from  two  oppofite  principles.  He  depended  upon  the  good 
principle  for  his  power  to  perfevere  in  innocence  ;  but  his 
power  to  deviate  from  virtue  owed  its  rife  to  an  evil princi'- 

pie, 

•  The  punifhments,  which  God  inflifls  on  human  fouls,  are 
corredive,  and  will  produce  reformation  fooner  or  later.  Yet 
thofe  who  are  found  in  a  flate  of  impcrfedlion  at  the  laft  day, 
muft  be  doomed  to  this  fituation,  which,  they  confider  rather  as 
a  depravation  of  fupcrior  happinefs  and  glory,  than  as  aftual 
laifery. 


MAN  t29 

pie.  Hence  it  is  evident  there  arc  two  contrary  principles  ; 
the  one  the  fource  of  good,  the  other  the  fountain  of  all  mi- 
fery  and  vice.* 

Manes  commanded  his  followers  to  mortify  and  macerate 
the  body,  which  he  looked  upon  as  cJJ'entially  corrupt ;  to  de- 
prive it  of  all  thofe  objects  which  could  contribute  either  to 
its  convenience  or  delight  ;  to  extirpate  all  thofe  defircs 
which  lead  to  the  purfuit  of  external  obje6ts  ;  and  to  dived 
themfelves  of  all  the  paffions  and  inftinds  of  nature.  But 
he  did  not  impofe  this  fevere  manner  of  living,  without 
diftin£lion,  upon  his  adherents.  He  divided  his  difciples 
into  two  clafTes  ;  one  of  which  comprehended  the  perfedl 
Chriftians,under  the  name  of  the  Eled  ;  the  other,  the  im- 
perfe£l  and  feeble,  under  the  title  of  Hearers.  The  EIe(^ 
were  obliged  to  an  entire  abftinence  from  flefh,  eggs,  milk, 
fi(h,wine,  all  intoxicating  drink,  wedlock,  and  all  amorous 
gratifications  ;  and  to  live  in  a  ftate  of  the  fliarpeft  penury, 
nourifhing  their  emaciated  bodies  with  bread,  herbs,  pulfe, 
and  melons.  The  difcipline  appointed  for  the  Hearers  was 
of  a  milder  nature.  They  were  allowed  to  poffefs  houfes, 
lands,  and  wealth,  to  feed  upon  flefh,  and  to  enter  into  the 
bonds  of  conjugal  tendernefs.  But  this  liberty  v.as  granted 
them  with  many  limitations,  and  under  the  ftri£lell  condi- 
tions of  moderation  and  temperance. 

The  General  Aflembly  of  the  Manicheans  was  headed 
by  a  Prefident,  who  reprefented  Jcfus  Chrill:.  There  were 
joined  to  him  twelve  rulers,  or  majlersy  who  were  defigned 
to  reprefent  the  twelve  apojlles  ;  and  thefe  were  followed  by 
feventy-two  bi/hopSy  the  images  of  One  feventy-two  difciples  of 
Qur  Lord.     Thefe  bifhops  had  prejbyters  and  deacons  under 

R  them  ; 

•  To  remove  the  ftrongeft  obftacles  to  this  fyftem.  Manes  re- 
je£led  the  Old  Teftament,  the  four  Gofpels,  and  the  Ads  of  the 
apoflles,  and  faid  that  the  Epiftles  of  St.  Paul  were  falfified  in  a 
variety  of  places.  He  wrote  a  gafpel  which  he  pretended  wss 
dilated  to  him  by  God  himfelfj  and  difiinguifhed  it  by  the  nam© 
0/  Erteng, 


130 


^I       A        R 


them  ;  and  all  the  members  of  thefe  religious  orders  were 
chofcn  out  of  the  clafs  of  theElefl. 

The  Manicheans  obferved  the  Lord's  day,  but  fafted 
upon  it.  They  likevvife  celebrated  Eafter  ;  and  had  a  re- 
gular church  difcipiine  and  cenfures.  They  read  the  fcrip- 
tures — they  baptized  even  infants  in  the  name  of  the  Fa- 
ther,Son,and  Holy  Ghoft,  and  partook  of  the  Lord's  fupper. 

The  doiftriwe  of  Manes  differs  from  the  Gnoftics  in  this 
refpe£l.  Inftead  of  fuppofing  evil  to  have  originated  ulti- 
mately from  inferior  and  fubordinate  beings,  he  held  the 
dodrine  of  two  original  independent  principles  ;  the  one 
immaterial  and  fupremely  good,  the  other  material  and  the 
fource  of  all  evil,  but  afluated  by  a  foul,  or  fomething  of 
the  nature  of  intelligence. 

Mojheim^s  Ecdejiajitcal  Hijioryt  'voL  i.  /,  239,  245* 
Bayle*s    Hijiorical  Di^ionary,  'vol.  4.  /.  2487,2489* 
Priejiley's  Ecchftajiical  Hiftory,  W.  I./.  518. 
J  or  tin's  Remarks  y  njoL  2.  p.  263. 

MARCEL  LI  ANS,  a  denomination  in  the  fourth  centu- 
ry ;  fo  called  from  Marcellus,  who  held  the  fentiments  of 
the  Sabellians.     [See  Sabellians.] 

Bay  ley  *i  Dictionary*      [  See  Marcellani/m.  ] 

MARCIONITES,  a  denomination  in  the  fecond  cen- 
tury ;  fo  called  from  Marcion,  fucceflbr  of  Cerdo,  who 
made  feveral  additions  to  his  do(5lrines. 

He  taught  men  to  believe  in  another  God,  fupcrlor  to^ 
the  Creator,  wlio  was  the  fupreme  God,  the  Father,  invi- 
fible,  inacceffible,  and  perfe6lly  good.  The  Creator,  the 
God  of  the  Jews,  made  this  lower  and  vifible  world.  The 
fupreme  God,  the  Father,  had  alfo  a  world  of  his  making  ; 
but  better  than  this,  immaterial  and  invifible.  For  he  fup- 
pofcd,  if  a  good  God  had  made  this  world,  there  would  have 
been  neither  fin,  nor  mifery  5  but  all  men  would  have  been 

holy 


M       A       R 


1-3^ 


holy  and  haf>py.  lie  taught,  that  Jcfus  was  the  Son  of  the 
goodGoD,who  took  the  exterior  form  of  a  man, and  without 
being  born, or  gradually  growing  up,  to  the  full  flature  of  a 
man,  he  ihewed  himfelf  at  once  in  Galilee,  as  a  man  grown. 
He  alfo  fuppofcd,  that,  at  the  firfl  moment  of  his  appear- 
ance in  tke  world,  he  was  completely  fitted  to  enter  on  his 
great  work  ;  and,  that  he  immediately  aflTumcd  the  charac- 
ter of  a  Saviour.  According  to  the  cio<firine  of  this  deno- 
mination, Chrift  had  the  appearance  of  a  human  body, 
though  not  the  reality.  They  founded  this  opinion  on  an- 
gels appearing  under  the  Old  Teftament,  in  bodily  (liapes, 
and  converling  with  men  :  And  on  Phil.  ii.  6,  7,  8.  bccaufc 
they  obferve,  the  Apoflle  hys^  Being  in  the  form  c/God,  he 
emptied  himfelf,  and  took  theform  ofafervant,  the  appear- 
ance, not  the  reality.  Marcion  acknowledged,  that  the 
prophets  of  the  Creator  had  promifeda  Saviour  to  the  Jew- 
ifli  nation,  who  fhould  deliver  them  out  of  the  hands  of 
their  enemies,  and  reftorq  them  to  freedom.  But  pretended 
that  this  deliverer  was  not  the  Son  of  God,  and  that  the 
oracles  of  the  Old  Teilament  did  not  agree  to  Jefus  Chrifl. 
Jience  he  believed  that  there  are  two  Chrifl^  ;  one  who 
appeared  in  the  time  of  Tiberius,  for  the  falvation  of  all 
nations  ;  another,  the  reilorer  of  the  Jewifh  ftate,  who  is 
yet  to  come. 

They  fuppofed  that  the  fouls  of  the  virtuous  would  enjoy 
eternal  happinefs,  with  the  good  God,  and  their  Saviour, 
after  their  departure  from  this  world.  But  they  denied  the 
refurredion  of  the  body, 

Marcion  altogether  rejefled  the  Old  Teftament,  as  pro- 
ceeding from  the  Creator,  who  was,  in  his  eftimation,  \  old 
of  goodnefs.  He  received  but  eleven  books  of  the  Ncu- 
Teftament,  and  of  the  Gofpels,  only  that  of  Luke,  and  that 
with  many  alterations  :  and  he  rcje6led  all  the  parts  of  the 
New  Teftament,  which  contain  (^notations  from  the  Old. 

The 


13^  M        A        R 

The  manners  of  this  denomination  were  virtuous,  antl 

tliey  had  many  martyrs. 

Lardmr's  Wgrk;,  'vol  g.  p.  369,  370,  375,  379,  38 1. 
339*  39^*553- 

MARCOSIANS,  a  branch  ofGnoaics,  in  the  fecond 
century.     Their  leaders  were  Marc  and  Colobarfus. 

They  taught,  that  the  fupreme  God  did  not  confift  of  a 
Trinity,  but  a  Qiiaternity,  to  wit,  the  Ineffable,  Silence, 
the  Father,  and  Truth.  Thev  held  two  principles,  denied 
the  reality  of  Chrift's  fufferings,  and  the  refurredion  of  the 
body.  Their  dodrine  concerning  the  iEons  was  the  fame 
with  the  Valentinians.     [See  Valentinians.] 

Marc  maintained  that  (he  plemtud^  3.nd  perfet^ion  of  truth 
refided  in  the  Greek  alphabet ;  and  alleged  thai  as  the  rea- 
fon,  why  Jefus  Chrift  was  called  the  Jlpha  and  Omega. 
Mojheim's  Ecclefiafiical  Hifioryy  'vol    \.  p,    188. 
Broughtoii's  Hijiorical  Library,  ^vol.  2,  />.  48, 

MARONITES,  certain  Eaftern  Chriftians,  who  inha- 
bit near  Mount  Libanus,  in  Syria.  The  name  is  derived 
either  from  a  town  in  the  country  called  Maronia,  or  from 
St.  Maron,who  built  a  monaftery  theye  in  the  fifth  century. 

This  denomination  retained  the  opinions  of  the  Mono- 
thelites  until  the  twelfth  century,  when  abandoning  and  re- 
nouncing the  doclrine  of  one  will  in  Chrift,  they  were  re- 
admitted in  the  year  11 82,  to  the  communion  of  the  Ro- 
ir.an-Church. 

As  to  the  particular  tenets  of  the  Maronites,  before  their 
reconciliation  to  the  church  of  Rome,  they  obferved  fatur- 
«iay  as  well  as  the  fabbath.  They  held,  that  all  fouls  were 
created  tegether  ;  and  that  thofe  of  good  men  do  not  enter 
into  heaven,  till  alter  the  refurre£tion.  They  added  other 
opinions,  which  were  fimilar  to  thofe  of  the  Greek-Church- 
r^ee  Greek-Church.] 

Broughfon''s  H.Ji or ical Library »  n3ol.  2.  /.  5 1. 
^ Sim's  EccUfiaJlical  Hijioryy  <voh  2.  p»  37. 

MASSALIANS, 


MAT  133 

MASSALIANS,  a  denomination  which  arofe  in  the 
fourth  century.  They  derived  their  name  from  a  Hebrew- 
word  fignifying/JAv/^rr,  it  being  their  dillinguiihing  tenet, 
that  a  man  is  to  pray  without  ccaftng,  in  the  literal  fenfc  of 
the  words. 

Hereupon  they  (liunned  not  only  the  fociety  of  other 
men,  but  renounced  all  the  exterior  part  of  religion,  the 
ufage  of  the  facraments  and  the  fafts  ;  dwelt  with  their 
wives  and  children  in  the  woods  and  forelt?,  that  they  might 
wait  folely  and  continually  on  prayer.  They  imagined, 
that  two  fouls  rcfided  in  man,  the  one  good,  the  other  evil. 
And  taught,  that  it  was  impofiible  to  expel  the  evil  demon 
by  any  other  means  than  by  conftant  prayer,  and  finging  of 
hymns.  And  that,  when  this  malignant  fpirit  was  cad 
out,  the  pure  mind  returned  to  God,  and  was  again  united 
to  the  divine  eflence,  whence  it  had  been  feparated.  Thev 
boafted  of  having  perpetual  revelations  and  vifions,  and  thefe 
they  expetfted  particularly  in  the  night.  They  added  ma- 
ny opinions  which  bear  a  manifeft  refemblance  to  the  Ma- 
nichean  fyftem,  and  are  derived  from  the  fame  fource,  even 
from  the  tenets  of  the  Oriental  phihfophy.  The  authors  of 
this  denomination  were  certain  monks  of  Mefopotamia. 

Mojheim's  Ecclejtafitcal  Hijiory,  'vol,  \.  p.  350,  351. 

Fcrmey^s  Ecclejiajlical  Hijloryy  'vol.  i.  p.  82. 

Hijltry  of  Religion f  vol.  4.      [6^^^  Ma^alians.'^^ 

Bay]ey' s  Dictionary y'vol,  2.      [See  MaJ/alians^] 

MATERIALISTS,  or  PHYSICAL  NECESSARI- 
ANS, the  followers  of  the  celebrated  Dr.  Jojcph  PrieJlUy, 
A  fhort  view  of  the  diftinguifhing  articles  in  his  fyftem,  and 
a  few  of  the  arguments,  which  he  ufes  in  defence  of  his 
fentiments,  are  imperfe6lly  delineated  in  the  following 
fummary.* 

I.     That  man  is  no  more  than  what  we  now  fee  of  him  ; 

his 

•  The  candid  reader  will  perceive  the  extreme  difficulty  of 
abridging  arguments  on  nicjaphyfical  fubje^s,' 


134  ^'  TAT 

his  being  commences  at  the  time  of  his  conception,  or  per- 
haps at  an  earlier  period.  The  corporeal  and  mental  facul- 
ties, inhering  in  the  fame  fubftance,  grow,  ripen,  and  de« 
cay  together  ;  and  whenever  the  fyftem  is  diffolved,  it  con- 
tinues in  a  ftate  of  dilToIution,  till  it  fhall  pleafe  that  al- 
mighty Being  who  called  it  into  exigence,  to  reftore  it  te 
life  again. t 

For,  if  the  mental  principle  was,  in  its  own  nature,  im* 
material  and  ivunortaU  all  its  peculiar  faculies  would  be  fo 
too  \  whereas,  we  fee  t,hat  every  faculty  of  the  mind,  with- 
out exception,  is  liable  to  be  impaired,  and  even  to  become 
wholly  extin6l  before  death.  Since  therefore,  all  the  fa- 
culties of  the  mind,  feparately  taken,  appear  to  be  mortal, 
the  fubftance,  or  principle,  in  which  they  exifl,  muft  be  pro- 
nounced mortal  too.  Thus  we  might  conclude,  that  the 
body  was  mortal,  from  obferving,  that  all  the  feparate  fen- 
fes  and  limbs   were  liable  to  decay  and  perifh. 

This  fyftem  gives  a  real  value  to  the  doctrine  of  a  rejur- 
region  from  the  dead  ;  which  is  peculiar  to  revelation  ;  on 
which  alonp  the  facred  writers  build  all  our  hope  of  future 
Jlfe  ;  and  it  explains  the  uniform  language  of  the  fcriptures, 
which  fpeak  of  one  day  of  judgment  for  all  mankind,  and 

reprefenj: 

f  Dr.  Priejiley  confider.s  man  as  a  being,  confifting  of  what  is 
called  matter  difpofed  in  a  certain  manner.  At  death,  the  parts 
of  this  material  fubftance  are  fo  difarranged,  that  the  powers  of 
perception  and  thought,  which  depend  upon  this  arrangement, 
ceafe.  At  the  rcfurrcftion  they  will  be  re-arranged  in  the  fame^ 
or  in  a  fiir.ilar  manner  as  before,  and  confequently  the  powers  of 
percepiion  and  thought  will  be  reftored.  Death,  with  its  con- 
comitant putretaftion  and  difperfion  of  parts,  is  only  a  decompo- 
fuion.  What  is  decompofed,  may  be  recompofed  by  the  Being 
who  firfl  coqfipofed  it  :  fo  that,  in  the  mofl  proper  fenfe  of  the 
word,  the  fame  body,  which  dies,  (hall  rife  again  ;  not  with 
every  thing  adventitious  and  extraneous,  as  what  we  receive  by 
nutrition,  but  with  the  {d.mc  JIamina,  or  thofe  particles,  which 
really  belonged  to  the  germ  of  the  organical  body,  Thefe  will 
be  Qjlleded  and  revivified  at  the  refurre^tion, 


MAT  T35 

raprefent  all  the  rewards  of  virtue,  and  all  the  punifhments 
of  vice,  as  taking  place  at  that  awful  day,  and  not  before. 
In  the  fcriptures,  the  heathens  are  reprefented  to  be  with- 
without  hope,  and  all  mankind  as  perifhing  at  death ,  i f  there 
be  no  rejur region  of  the  dead. 

The  Apoftle  Paul  aflerts,  in  i  of  Cor.  xv.  i6,  that,  If 
the  dead  rife  not^  then  is  not  Chriji  raifed ;  and  ifChrift  be  net 
raifed,  your  faith  is  vain,  ye  are  yet  in  your  fins.  Then  they 
alfo  who  are  fallen  afleep  in  Chrifi,  are  periled.  And  again, 
ver.  32.  If  the  dead  rife  noty  let  us  eat  and  drink.,  for  to-tnor* 
row  we  die.  In  the  whole  difcourfe,  he  does  not  even  men- 
tion the  dodlrine  of  happinefs  or  mifery  without  the  body. 

If  we  fearch  the  fcriptures  for  paflages  expreflive  of  the 
Hate  oi  man  at  death,  we  find  fuch  declarations,  as  exprefsly 
exclude  any  trace  Oiifenfe^  thought,  or  enjoyment.  See  Pfalm 
vi.  5.     Job  xiv.  7,  &c. 

II.  That  there  is  fome  fixed  law  of  nature  refpefling 
the  willy  as  well  as  the  other  powers  of  the  mind,  and  every 
thing  elfe  in  the  conftitution  of  nature  ;  and  confequently, 
that  it  is  never  determined  without  fome  real  or  apparent 
caufe,  foreign  to  itfelf,  i.  e.  without  fome  motive  of  choice  ; 
or,  that  niotives  influence  us  in  fome  definite  and  invariable 
manner  ;  fo  that  every  volition,  or  choice,  is  conftantly  re- 
gulated and  determined  by  what  precedes  it.  And  this  con- 
ftant  determination  of  mind,  according  to  the  motives  pre- 
fented  to  it,  is  what  is  meant  by  its  neceffary  determination* 

This 

•  The  term  <voluntaryy  is  not  oppofed  to  tiecejfary,  bot  cnlyto 
involuntary,  and  nothing  can  be  oppofed  to  neceffary^  but  contin^ 
gent.  For  a  njoluniarv  motion  may  be  regulated  by  certain  rules^ 
as  much  as  a  mechanical  one  ;  and  if  it  be  regulated  by  any  cer- 
tain rules,  or  laws,  it  is  as  neceffary  as  any  mechanical  motion 
whatever. 

To  fuppofe  the  mod  perfeflly  ^voluntary  choice  to  be  made 
IvUhout  regard  to  jhc  laws  of  nature,  fo  that  with  the  fame  incli- 
nation. 


136  MA        T 

This  being  admitted  to  be  fa£l,  there  will  be  a  neeefTary 
connexion  between  all  things  pad,  prefent,  and  to  come, 
in  the  way  of  proper  caufe  and  effect y  as  much  in  the  intel- 
lecfcual  as  in  tiie  natural  world  ;  fo  that  according  to  the  ef> 
tabiiflied  laws  of  nature,  no  event  could  have  been  other- 
wife  than  it  has  been,  isy  or  is  to  he^  and  therefore,  all  things 
pad,  prefent,  and  to  come,  are  precifely  what  the  Author 
of  nature  really  intended  them  to  be,  and  has  made  provi- 
fion   for. 

To  eftablifh  this  conclufion,  nothing  is  necefTary,  but 
that,  throughout  all  nature,  the  fame  confequences  (hould 
invariably  refult  from  the  fame  circumftances.  For  if  this 
is  admitted,  it  will  neceffarily  follow,  that  at  the  commence- 
ment of  any  fyftem,  fmce  the  feveral  parts  of  it  and  their 
refpedlivc  lituations  were  appointed  by  the  Deity,  the  firil 
change  would  take  place  according  to  a  certain  rule^  eftab- 
lifhed  by  himfelf,  the  refult  of  which  would  be  a  ncwfttu- 
ation  ;  after  which,  the  fame  laws  continuing,  another 
change  would  fucceed,  according  to  the  fame  rules,  and  fo 
on  forever  \  every  new  fituation  invariably  leading  to  ano- 
ther, and  every  event,  from  the  commencement  to  the  ter- 
minaiion  of  the  fyftem,  being  ftriftly  conne«5^ed  ;  fo  that, 
unlefs  the  fundamental  laws  of  the  fyftem  were  changed,  it 
would  be  inn.pofliblc  that  any  event  fhould  have  been  other- 
wife  than  it  was. 

In  all  thefe  cafes,  the  circumftances  preceding  any  change, 
are  called  the  caiijes  of  that  change  \  and  fmce  a  determi- 
nate 

nation,  and  the  fame  views  of  things  prefented  to  us,  we  might 
be  even  voluntarily  difpofed  to  choofe  either  of  two  different 
things  at  the  fame  moment  of  time,  is  juft  as  impoffible,  as  that 
an  involuntary  or  mechanical  motion  fhould  depend  upon  no  cer- 
tain laws  or  rule,  or  that  any  other  efFed,  fhould  exift  without 
an  adequate  caufe.  If  the  mind  is  as  conftantly  determined  by 
the  influence  of  motives,  as  a  ftone  is  determined  to  fall  to  the 
ground  by  the  influence  of  gravity,  we  are  conflrained  to  con- 
clude, that  the  caufe  in  the  one  a^s  as  neceffarily  ,as  in  the  oihcr^ 


M 


137 


nate  event,  or  cffeS  conftantly  follows  certain  circumflan- 
ces,  or  caufeSf  the  connexion  between  caufe  and  cffe^  is  con- 
cluded to  be  invariahlc  aad  therefore  necejfary. 

It  is  univerfally  acknowledged,  that  there  can  be  no  ef- 
fect without  an  adequate  cauje.  This  is  even  the  founda- 
tion on  which  the  only  proper  argument  for  the  being  of  a 
God  reils.  And  the  NecefTarian  aiTerts,  that  if,  in  any  given 
ftate  of  mind,  with  refpe£l  both  to  difpoptlons  and  motives^ 
two  different  determinations,  or  volitions  be  pofTible,  it  can 
be  on  no  other  principle,  than  that  one  of  them  fhould  come 
under  the  defcription  of  an  effe^  without  a  caujcy  juft  as  if 
the  beam  of  a  balance  might  incline  either  way,  though 
loaded  with  equal  weights.  And  if  any  thing  whatever, 
even  a  thought  in  the  mind  of  man,  could  arife  without  an 
adequate  caufe,  any  thing  elfe,  the  mind  itfelf,  or  the  whole 
univerfe,  might  likewife  exift  without  an  adequate  caufe. 

This  fcheme  of  philofophical  necefjityy  implies  a  chain  of 
caufes  and  effeSls^  eftabliflied  by  infinite  wifdom,  and  termi- 
nating in  the  greatefl:  good  of  the  whole  univerfe.  Evils  of 
all  kinds,  natural  and  moral,  being  admitted,  as  far  as  they 
contribute  to  that  end,  or  are  in  the  nature  of  things  infe- 
parable  from  it.* 

Vice  is  produdive,  not  of  good,  but  of  evil  to  us,  both 
here  and  hereafter  ;  though  good  may  refult  from  it  to  the 
whole  fyftem.  And  according  to  the  fixed  laws  of.aature, 
our  prefent  and  future  happinefs  neccjfarily  depend  on  our 
cultivating  good  difpofitions.^ 

S  Our 

*  Dr,  Priejiley  fays,  the  doftrine  of  necejjtty  contains  all  that  the 
heart  of  man  can  wi(h.  It  leads  us  to  confider  ourfelves,  and 
every  thing  elfe,  as  at  the  uncontrolled  difpofal  of  the  greateft 
and  beft  of  Beings  ;  that,  ftridlly  fpeaking,  nothing  does,  or  can 
go  wrong  ;  and  that  all  retrogade  motions  in  the  moral,  as  well 
as  in  the  natural  world,  are  only  apparent,  not  real. 

f  By  oar  being  liable  to  puniftiment  for  our  a^lions  and  ac- 
countable  for  ihem,  is  meatxt,  that  it  is  wife  and  good  in  the  Su- 
preme 


t3$  M        A       T 

Our  learned  Author  diftlnguifhes  this  khcmc  of  phi  lofj^ 
phical  ncccjjhy  from  the  Calviniftic  do6lrine  oi pndejiination, 
in  the  following  particulars. 

I.  No  NeceJJ'anan  fuppofes  that  any  of  the  human  race 
will  fufFer  eternally  ;  but  that  future  punifliments  will  an- 
fwer  the  fame  purpofe  as  temporal  ones  are  found  to  do,  all 
of  which  tend  to  good,  and  are  evidently  admitted  for  that 
purpofe. 

Upon  the  do£lrlne  of  neccjjify  alfo,  the  mofl  Indifferent 
actions  of  men  are  equally  neceifary  with  the  moft  impor- 
tant ;  fmce  every  volition,  like  any  other  effeSf,  muft  have 
an  adequate  caujct  depending  upon  the  previous  ftate  of  the 
mind,  and  the  influence  to  which  it  is  expofcd. 

II.  The  Necejfarian  believes  that  his  own  difpofitions 
and  adions  are  the  neceffary  and  fole  means  of  his  prefent 
and  future  happinefs  ;  fo  that,  in  the  moft  proper  fenfc  ©f 
the  words,  it  depends  entirely  upon  himfelf,  whether  he  be 
virtuous  or  vicious,  happy  or  miferable. 

III.  The  Calviniftic  fyftem  entirely  excludes  the  po- 
pular notion  oifree-ivHh  viz.  the  liberty  or  power  of  doing 
what  we  pleafe,  virtuous,  or  vicious,  as  belonging  to  every 
perfon  in  every  fituation  ;  which  is  perfe^flly  confident  with 
the  do£lrine  of  phihjophical  mcejjity,  and  indeed  refults 
from   it. 

IV.  The  AVf^r/V«  believes  nothing  of  the  pofterity 
of  Adam's  finning  in  him,  and  of  their  being  liable  to  the 
wrath  of  God  on  that  account,  or  the  neceflity  of  an  infi- 
nite Being  making  atonement  for  them  by  fuffering  in  their 
ftcad,  and  thus  making  the  Deity  propitious  to  them.  He 
believes  nothing  of  all  the  adlions  of  any  man  being  fiecef-^ 

farily  fmful  \  but,  on  the  contrary,  thinks  that  the  very 

worft 

preme  Being  to  appoint,  that  certain  fufFerings  Ihould  follow  cer- 
tain anions,  provided  they  be  'voluntary,  though  neceifary  ones, 
A  courfe  of  ^voluntary  adliona  and  fuiTerings  being  calculated  tq 
promote  ihc  greateft  ultimate  good. 


M       E       I  139 

^orft  of  men  are  capable  of  benevolent  intentions  in  many 
things  that  they  do  ;  and  likewife,  that  very  good  men  arc 
capable  of  falling  from  virtue,  and  confcquently,  of  linking 
into  final  perdition.  Upon  the  principles  of  the  NeceJJa- 
rian,  alfo,  all  late  repentance,  and  efpecially  after  long  and 
confirmed  habits  of  vice,  is  altogether  and  nccellarilv  inef- 
fedual  ;  there  not  being  fufficient  time  left  to  produce  a 
change  of  difpofition  and  character,  which  can  only  be  done 
hy  a  change  of  condudl  of  proportionably  long  continuance. 

In  fhort,  the  three  do6trines  of  Alateriali/m,  Philojophical 
NeceJJity,  and  Socitiianifniy  arc  confidered  as  equally  parts  of 
one  fyttem.  The  fcheme  of  necejfity  is  the  immediate  refult 
of  the  7naterialtty  of  man  ;  for  viechanijm  is  the  undoubted 
confequcuce  of  matcriaViJm.  And  that  man  is  wholly  ma- 
terialf  is  eminently  fubfervient  to  the  proper,  or  mere  human- 
iiy  of  Chrift.  For  if  no  man  has  a  foul  dift:in6l  from  his 
body,  Chrift,  who  in  all  other  refpeds,  appeared  as  a  man, 
could  not  have  a  foul  which  had  exifted  before  his  body. 
And  the  whole  do<5lrine  of  the  pre-exiflence  of  fouls,  of 
which  the  opinion  of  the  pre-exijience  of  Chrift  is  a  branch, 
will  be  efFe<5lually  overturned.     [See  Unitarians.] 

Priejiley^s  Di/qutjitions,   on  Matter  and  Spirit,  'vol.  i.  p. 
4»  5>  56,  69,  102,  163. 

»  ■  Fol.  2,     On  Philofophical NeceJJlty,p.  8,  9,  10, 

16, 17, 18,20,27, 108,  184, 1 85, 1 8  8, 190, 191, 193. 

Hijiory  of  Early  Opinions,  ^voL  \.  p.  211,  212. 

Correfpondence  bet^ween  Friefiley  and  Price,  p.  118,  359. 

MELCHITES,  the  Syrian,  Egyptian,  and  other  Eaftern 
Chriftians  in  the  Levant  ;  who,  though  they  are  not  Greeks, 
follow  the  dodrines  of  the  Greek-Church,  except  in  fome 
few  points  which  relate  only  to  ceremonies  and  ecclefiaftical 
difcipline.  They  were  called  Melchites,  i.  e.  Royalifts,  by 
their  adverfaries  by  way  of  reproach,  on  account  of  their 
implicit  fubmiftion  to  the  edicft  of  the  Emperor  Marcion, 
in  favor  of  the  council  of  Chalcedon. 

Mo/heim's  Ecckfiajiical  Hiftory,  'vol.  2.  p.  3  I. 

(jollier's  Hijiorical  Diaionary,  W,  2.     [See  Melchites.] 

MELECIANS, 


S4«  M        E        X 

MELECIANS,  a  denomination  in  the  fourth  century, 
fo  called  from  their  leader  Melecias,  Bilhop  of  Lycopuli^ 

in  Egypt. 

This  prelate  declared  with  great  zeal  againft  thofe  Chrif- 
tianSf  who,  having  apoftatized,  defired  to  be  reconciled 
to  the  church  ;  and  would  not  have  thofc  admitted  to  re- 
pentance w^ho  fell  mioftUt  though  their  contrition  was  ever 
io   great. 

The  Melecians  faftened  little  bells  to  the  bottom  of  their 
garments,  and  fung  their  prayers,  dancing  all  the  time  ;  and 
this  they  thought  a  fure  means  to  appeafc  the  wrath  of  God, 

Broughtcn's  HiJloricaL  Library y  'voL  2,  p,  547. 

Chevreaui  Hijlory^  <voL  3.  /».  98. 

MELCHIZEDICHI ANS,  a  denomination  which  arofe 
about  the  beginning  of  the  third  century.  They  affirmed, 
that  Melchifedek  was  not  a  man,  but  a  heavenly  power  fu- 
perior  to  Jefus  Chrift.  For  Melchizedek,  they  faid,  was 
the  interceffor  and  mediator  of  the  angels,  and  Jefus  Chrill 
was  only  fo  for  men,  and  his  prieflhood  only  a  copy  ot  that 
of  Melchizedek. 

This  denomination  v/as  revived  in  Egypt  by  one  Hierax, 
{^See  Hieracites.] 

Di^ionary  of  Arts  and  Sciencef,  'vol.  3.  /•  2045>. 

MELATONI.  So  called  from  one  Mileto  ;  who 
4aught,  that  not  the  foul,  but  the  body  of  man,  was  made 
after  God's  image. 

JRofs^s  Vienjj  of  all  Religions,  p,  31 1. 

MENANDERIANS,  a  denomination  in  the  firft  cen- 
tury, from  Menander,  a  difciple  of  Simon  Magus, 

He  pretended  to  be  one  of  the  JEons  fent  from  the  PJero- 
via,  or  celcftial  regions,  to  fuccour  the  fouls  that  lay  groan- 
ing under  bodily  opprefuon  and  fervitude,  and  to  maintain 

md  flratac^ems  of  the  demons  that 

hold 


M       E       K  141 

hold  the  reins  of  empire  in  this  fublunary  world.  He  bap- 
tized his  difciples  in  his  own  name  ;  and  promifcd  them 
after  this  baptifm,  a  morccafy  vidlory  over  the  evil  fpirits  ; 
and  that,  after  this  life,  they  Ihould  become  partakers  of 
the  rcfurre(flion  of  the  dead,  and  of  immortality. 

MopHiins  EcclefiaJUcal  Hi/iory,  'vol.  \.  p.  116. 

Fcrmeys  Ecchfiajiical  Hijiory y  ^vcl.  l.  p.  21. 

MENNONITES,a  fociety  o'i  Baptijls,  in  Holland  ;  fo 
called  from  Mennon  Simonis,  of  Frielland,  v.'ho  lived  in  the 
fixteenth  century. 

It  is  a  univerfal  maxim  of  this  denomination,  that  prac- 
tical piety  is  the  effence  of  religion,  and  that  the  fiireft  mark 
of  the  true  church  is  the  fandlity  of  its  members.  They 
all  unite  in  pleading  for  toleration  in  religion  ;  and  debar 
none  from  their  afTemblies,  who  lead  pious  lives,  and  own 
the  fcriptures  for  the  word  of  God.  They  teach,  that  in- 
fants are  not  the  proper  fubjefts  of  baptifm,  and  that  min- 
ifters  of  the  gofpel  ought  to  receive  no  falary,  and  that  it  is 
not  lawful  to  fwear  or  wage  war  upon  any  occafion.  They 
alfo  maintain,  that  the  terms,  Perfon  and  Trinity,  are  not  to 
be  ufed  in  fpeaking  of  the  Father,  Son,  and  Holy  Ghoft. 

The  Mennonites  meet  privately,  and  every  one  in  theaf- 
fembly  has  the  liberty  to  fpeak,  to  expound  the  fcriptures, 
to  pray  and  fing.  They  affemble  twice  every  year  from  all 
parts  of  Holland,  at  Rynfbourg,  a  village  about  two  leagues 
from  Leyden,  at  which  time  they  receive  the  communion, 
fitting  at  a  table,  where  the  firft  diftributes  to  the  reft.  All 
denominations  are  admitted,  even  the  Roman  Catholics^  if 
they  pleafe  to  come. 

The  ancient  Mennonites  profefTed  a  contempt  of  erudi- 
tion [and  fcience  :  and  excluded  all  from  their  communion, 
who  deviated  in  the  lead,  from  the  moft  rigorous  rules  of 
fmiplicity  and  gravity  in  their  looks,  their  gellures,  their 
plothing,  or  their  table.  But  this  primitive  aufterity  is 
greatly  diminifhec}  in  the  mcft  confiderable  denominations 

of 


142  MEN 

of  the  Mennonites.     Thofe  who  adhere  to  their  ancient  dif- 
cipline  are  called  Flemings,  or  Flandrians. 

The  Mennonites  in  Pennfylvania  do  not  baptize  by  inu 
meifion,  though  they  adminifter  the  ordinance  to  none  but 
adult  perfofis.  Their  common  method  is  this — The  perfon 
to  be  baptized,  kneels  ;  the  minifter  holds  his  hands  over 
him,  into  which  the  deacon  pours  water,  and  through  which 
it  runs  on  the  crown  of  the  kneeling  perfon's  head  ;  after 
which  follow  impofition  of  hands  and  prayer, 

Mojheim's  Ecclejtajiical  Hftoryy  voL  ^.  p.  151,  155,  i6a. 

Dit'tionary  cf  Arts  and  Sciences,  'vol.  3.  p.  2037. 

Edxvards  Hijiory  of  the  jimcrican  Baptijls^  'vol.  I.  ^.  94. 

MEN  OF  UNDERSTANDING.  This  title diftin- 
guifhed  a  denomination  which  appeared  in  Flanders  and 
l^ruiTcls  in  the  year  151 1.  They  owed  their  origin  to  an 
illiterate  man,  whofe  name  was  Egidius  Cantor,  and  to 
William  of  Hildenifon,  a  Carmelite  monk.  They  pre- 
tended to  be  honored  with  celeftial  vifions,  denied  that  any 
could  arrive  at  perfeft  knowledge  of  the  holy  fcriptures, 
without  the  extraordinary  fuccours  of  a  divine  illumina- 
tion ;  and  declared  the  approach  of  a  new  revelation  from 
heaven,  more  perfect  than  the  gofpel  of  Chrift.  They  faid 
that  the  refurre(flion  was  accompliflied  in  the  perfon  of  Je- 
fus,  and  no  other  was  to  be  expected. — That  the  inward  man 
was  not  defiled  by  the  outward  actions,  whatever  they  were. 
— That  the  pains  oi  hell  were  to  have  an  end,  and  not  only- 
all  mankind,  but  even  the  devils  themfelves,  were  to  returH 
to  God,  and  be  made  partakers  of  eternal  felicity. 

They  alfo  taught  among  other  things, 

I.  That  Chrift  alone  had  merited  eternal  life  and  feli- 
city for  the  human  race,  and  that  therefore  men  could  not 
acquire  this  ineftimable  privilege  by  their  own  a£lions  alone. 

II.  That  the  priefts  to  whom  the  people confefTed  their 
tranfgreflions,  had  not  the  power  of  abfolving  them,  but 
this  authority  was  vefted  in  Chrift  alone, 

jii. 


M 


H3 


III.     That  voluntary  penance  and  mortification  was  not 
neceflary  to  falvation. 

This  denomination  appear  to  have  been  a  branch  of  the 
Brethren  and  Sifters  of  the  Free  Spirit. 

Mojhiim's  Ecclejlajiical  Hijlory^  'vol.  3.  p.  276, 

METHODI STS.  This  name  firft  diftinguifhed  a  num. 
ber  of  ftudents  in  Oxford  College  ;  who,  in  the  year  1729, 
joined  in  a  religious  fociety,  and  agreed  upon  certain  me- 
thods or  rules  for  fpending  their  time  in  farting,  praying, 
communicating,  vifiting  the  fick  and  the  prifoners,  inftruft- 
ing  the  ignorant,  &c.  and  hence  they  were  called  Method- 
ifts.  The  Rev.  MefTieurs  John  and  Charles  Wefley  were 
the  leaders  of  this  fociety. 

This  was  the  firft  rife  of  Methodifm  ;  the  fecond  was  at 
Savannah,  in  April  1736,  when  twenty  or  thirty  perfons 
met  at  the  houfe  of  the  Rev  Mr.  Wefley  ;  the  laft  was  in 
London  ;  forty  or  fifty  agreed  to  meet  every  Wednefday 
evening,  in  order  to  a  free  converfe  begun  and  ended  with 
prayer.  This  fociety  kept  increafing,  till  they  amounted 
to  a  very  large  number. 

After  the  minifters  of  this  fociety  were  forbid  the  ufe  of 
the  churches,  when  the  houfes  could  not  contain  the  peo- 
ple, they  preached  in  the  open  air. 

This  denomination  was  divided  into  two  clafles. 

The  Rev.  George  Whitefield,  a  celebrated  iiinerant 
preacher,  who  had  joined  Mr.  Wefley 's  fociety,  became 
th&  leader  of  the  Calviniftic  Methodifts.  He  was  a  pro- 
fefled  member  of  the  Church  of  England,  and  nraintained 
the  Calviniftic  doflrines,  as  explained  in  the  articles  of  that 
church.  In  all  his  public  difcourfes,  he  infifted  largely  on 
the  necefllity  of  regeneration.  He  maintained,  that  the  form 
of  ecclefiaftical  worfliip  and  prayer,  whether  taken  from  the 
Book  of  Common  Prajer,  or  poured  forth  extempore,  was 


144  M        E        T 

a  matter  of  indifFerence.     And  accordingly  made  ufe  of 
both    forms. 

The  other  party  of  Methodifts  embrace  the  opinions  of 
Rev.  Mr.  John  Wefley  ;  who  warmly  oppofed  the  Calvin- 
iftic  do£lrines  oi  eleSfion  2ind  final p erf everance  ;  but  admit- 
ted the  corruption  of  human  nature,  and  juftification  by 
faith  alone.  He  maintains,  that  perfeflion*  is  attainable 
in  this  life  ;  and  to  prove  this  point,  has  afferted  that  Mat. 
V.  28,  ought  to  be  tranflated  thus — I'herefore  ye  fi^all  be  per^ 
fecty  as  your  Father  zvho  is  in  heaven  is  perfe£f. 

He  alfo  fupported  this  do6lrine,  from  i  of  John,  iii.  9. 

JFkofoever  is  born   of  God  does  not  commit  fin  ;  for  his  feed 
cibldeth  in  him,  and  he  cannot  fm,  becaufe  he  is  born  of  GoD. 

This  fociety  obferve  a  love-feaft  once  a  month.  They 
have  alfo  a  cuftom  of  keeping  watch  nights,  i.  e.  Tinging, 
praying,  and  laughing,  from  eight  of  the  clock  to  tv^^elve. 
They  have  this  fervice  alfo  once  a  month. 

As  this  party  of  Methodifts  fuppofe,  that  the  Church  of 
England  is  deficient  in  the  mod  important  p,oints  of  chrif- 
tian  difcipline,  they  have  formed  themfelves  in  an  indepen- 
dent Church,  under  the  dire6tion  of  bifliops,  elders,  and 
preachers,  according  to  the  forms  of  ordination  annexed  to 
their  Prayer  Book,  and  the  regulations  which  are  laid  down 
in  their  forms  of  difcipline. 

The  Methodifts  band  focieties  are  enjoined  to  meet  once 
a  week,  to  confefs  their  faults  to  one  another,  and  to  pray 
fol*i  each  other,  that  they  may  be  healed.  They  begin  every 
meeting  with  finglng,  or  prayer.     And,  after  difcourfing 

together 

•  Mr.  Wedey  sfferts,  that  his  idea  of  chriflian  perfedlion  docs 
not  implv,  that  the  faints  are  perfeft  in  knowledge,  or  free  from 
ignorance  and  miftakes  in  matters,  which  are  not  effential  to  fal- 
vation.  He  defines  chriftian  perfedlion  to  be,  the  loving  God, 
with  all  our  minJ,  foul  and  ftrength  ;  that  no  wrong  temper  re- 
mains in  the  foul  ;  and,  that  all  9ur  thoughts,  words,  and  anions 
are  governed  by  pure  love. 


M       I       L  143^ 

together  concerning  their  fpiritual  ftatc,  they  conclude  with 
a  prayer  fuited  to  the  ftate  of  each  particular  perfon.  They 
are  enjoined  to  obferve  the  Rriched  rules  of  morality.  All 
fcandal  is  fevercly  prohibited.  And  they  are  forbid  to  wear 
any  needlefs  ornaments,  or  ufe  any  ncedlefs  felf-indulgence. 

This  denomination  have  a  number  of  preachers  difperfed 
through  Britain,  Ireland,  and  America,  whofc  profelTed  dc- 
fign  is  to  fpread  the  only  true  and  rational  religion,  which 
is  taught  and  prefcribedintheOldandNewTeftament.  They 
leave  every  man  to  enjoy  his  own  opinion,  and  ufe  his  own 
mode  af  worfliip  ;  defiring  only,  that  the  love  of  God  and 
his  neighbour  be  the  ruling  principle  in  his  heart,  and  (hew* 
itfelf  in  his  life,  by  an  uniform  practice  of  juftice,  mercy, 
and  truth.  And  accordingly, they  give.the  right  hand  of  fel- 
lowfhip  to  every  lover  of  God  and  man,  whatever  is  his 
opinion  and  mode  of  worfhip  ;  of  which  he  is  to  give  an 
account  to  God  alone. 

For  an  account  of  the  extent,  and  prefent  ftate  of  the 
Methodift  focieties  in  Europe  and  America  ;  fee  Part  II.] 
Formey^s  Ecclejtajiical  Hijiory^  'vol.  2.  p.  268. 
Gillie^ i  Succefs  of  the  Gojpeiy  'vol.  z.  p.  52, 
Whitefeld^s  Letters,  'vol.  1.  p.  212, 
Wejley^s  Ecclejtajiical  Hijlory,  'vol.  4.  p.  280. 
■     '  -Notes  On  theNe^jj  TeJlamenty'VoL  \.p.l^.^JoL'^.p.l^6y 
— — —  On  Chrijlian  Ferfeilion,  p.  62,  74, 
Rules  for  the  Band  Societies. 
Dijcipline  of  the  Methodiji  Church,  p.  3. 

MILLENARIANS.  or  CHILIASTS,  a  name  given 
to  thofe  who,  in  the  primitive  ages,  believed  that  the  faints 
will  reign  on  earth  with  Jefus  Chrift  a  thoufand  years. 

The  former  appellation  is  of  Latin  original,  the  latter  of 
Greek,  and  both  of  the  fame  import. 

The  Millenarians  hold,  that  after  the  coming  of  Anti- 
chrift,  and  the  dcftruftion  of  all  nations  which  (liall  follow, 
there  fhall  be  a  firft  refurreflion  of  the  juil  alone.     That 

T  uU 


146  MIL 

all  who  Hiall  be  found  upon  earth,  both  good  and  bad,  fhail 
continue  alive  ;  the  good  to  obey  the  jufl,  who  are  rifen  as 
their  princes  ;  the  bad  to  be  conquered  by  the  juft,  and  to 
be  fubje(^  to  them.  That  Jefus  Chrift  will  then  defcend 
from  heaven  in  his  glory.  That  the  city  of  Jerufalem  will 
be  rebuilt,  enlarged,  embellillied,  and  its  gates  fland  open 
night  and  day.  They  applied  to  this  new  Jerufalem,  what 
is  faid  in  the  Apoc.  chap,  xxi,  and  to  the  temple,  all  that  is 
written  in  Ezek.  xxxvi.  Here  they  pretended,  Jefus  Chriil 
will  fix  the  feat  of  his  empire,  and  reign  a  thoufand  years, 
with  the  faints,  patriarchs,  and  prophets,  who  will  enjoy 
perfedl  and  uninterrupted  felicity. 

The  ancientMillenarians  were  divided  in  opinion  ;  fome 
pretended,  that  the  faints  fhould  pafs  their  time  in  corporeal 
delights.  Others,  that  they  ihould  only  exercife  themfelves 
in  fpiritual  pleafures. 

The  opinions  of  fome  celebrated  modern  authors,  con- 
cerning the  Millenium,  are  as  follow. 

Dr.  Thomas  Burnet  and  Mr.  Whifton  concur  in  aflert- 
ing,  that  the  earth  will  not  be  entirely  confumed  ;  but  that 
the  matter  of  which  it  confifts,  will  be  fixed,  purified,  and 
refined  ;  which  the  a6\ion  of  fire  upon  it  will  naturally 
effeft.  They  fuppofe,  that  from  thefe  materials  thus  refi- 
ned, as  from  afecond  chaos,  there  will,  by  the  will  of  God^ 
arife  a  new  creation  ;  and  that  the  face  of  the  earth,  and 
likewife  the  atmofphere,  will  then  be  fo  reftored,  as  to  re- 
femble  what  it  originally  was  in  the  paradifaical  (late  ;  and 
confequcntly,  to  render  it  a  more  delightful  abode  for  hu- 
man creatures  than  it  is  at  prefent.  They  urge  for  this 
purpofe  the  following  texts.  2  of  Pet.  iii.  13  tscverthe- 
UJs  we,  according  to  his  promife^  look  for  new  heavens  and  a 
neiv  earthy  wherein  dwelleth  righteoujnefs.  See  alfo  Matt, 
xiii.  29,  30.     Luke  xvii.  29,  30.     A6ls  iii.  21,  &c. 

They  both  fuppofe,  that  the  earth,  thus  beautified  and 
improved,  fhal]  be  inhabited  by  thofe,  who  fliallinherit  the 

firft 


M        II,  H7 

firft  rerurrc^lon,  and  fhall  here  enjoy  a  very  eonfidcrable 
degree  of  happinefs  ;  though  not  aqual  to  that,  which  Is  to^ 
fiicceed  the  general  judgment  ;  which  judgment  dial  1,  ac- 
cording to  them,  open,  when  the  tiioufand  years  arc  expired, 
mentioned  in  Rev^. .  xx.  4. 

Though  Mr.  Fleming  docs  not  entirely  agree  with  the 
above  mentioned  fcheme,  he  interprets  Rev.  xx.  6,  as  re- 
ferring to  a  proper  re rurre(5l ion  ;  of  which  he  fuppofes  that 
the  event,  which  is  recorded  in  Matt,  xxvii.  32,  was  a 
pierage.  He  conje(5lures,  that  the  moft  celebrated  faints, 
of  the  Old  Teftaincnt  times,  then  arofe,  and  afccnded  with 
Chrift  to  heaven.  Agreeable  to  this  he  apprehends,  that 
the  faints,  who  are  to  be  fubje<Sts  of  the  firft  refurredion, 
will  appear  to  fome  of  the  inhabitants  of  this  earth,  which 
may  be  the  means  of  reviving  religion  atnong  them.  Yet 
they  will  not  have  their  abode  here.  But  during  the  thou- 
fand  years,  in  which  the  kingdom  of  Chrift  will  have  the 
higheft  triumph  on  earth,  they  fliall  be  rejoicing  with  him 
in  heaven,  in  a  ftate  of  happinefs  far  fuperior  to  that  which 
they  enjoyed  in  a  feparate  ftate  ;  yet  not  equal  to  that  which 
is  to  be  expe£led  after  the  general  judgment.  To  this  pe- 
culiar privilege  of  the  martyrs,  and  fome  other  eminent 
feints,  he  fuppofed  St. Paul  to  have  referred.    Phil.iii.  9,11. 

This  author  argues,  that  as  there  has  been  already  a  fpe- 
cial  refurre6lion  of  the  more  eminent  faints  of  the  Old  Tef- 
tament  ;  it  is  rational  to  conclude,  from  the  ideas  we  form 
of  Chrift,  as  a  juft  and  impartial  judge,  that  the  eminent 
faints  of  the  New  Teftament,  who  lived  and  died  under  fuf- 
ferings,  fhall  be  rewarded  by  a  fpecial  refurre£lion  to  glo- 
ry, when  Chrift  fhall  give  univerfal  peace  and  profperity  to 
the  church, 

Mr.  Ray  agrees,  that  there  will  be  a  renovation  of  the 
sarth  ;  and  though  he  does  not  grant,  as  fome  have  fuppo- 
fed, the  fame  animals  which  once  lived,  fliall  be  raifed  again, 
yet  he  fuppofes  that  other  like  animals  will  be  created  anew, 

as 


f48  ^M       i        h 

as  well  as  fimilar  vegetables,  to  adorn  the  earth,  and  to  fup- 
port  the  animals,  only  in  higher  degrees  of  beauty  and  per- 
ietfcion  than  they  ever  before  polTefl'^d. 

But  he  pretends  not  to  determine,  whether  this  new 
earth,  thus  beautitied  and  adorned,  after  the  general  refur- 
reclion,  fhall  be  the  feat  of  a  new  race  of  men,  or  only  re- 
main as  the  objedl  of  contemplation  to  fome  happy  fpirits 
who  may  behold  it,  though  without  any  rational  animals  to 
inhabit  it,  as  a  curious  plan  of  the  mofl  exquifite  me- 
chanifm. 

He  argues,  that  the  apoftle,  fpeaking  of  the  heavens  and 
earth,  fays,  Js  a  vefture  thou  Jlmlt  fold  them  up,  and  they  /hall 
be  changed.  Heb.  i.  12.  To  be  changed,  is  different  from 
being  annihilated  and  deftroyed.  The  earth  fhall  be  trans- 
figured, or  its  outward  form  changed,  not  its  matter  or  fub- 
(tancc  dcftroyed. 

Dr.  Whitby  fuppofcs  the  Millenium  to  refer  entirely  to 
the  prcfpcrous  (late  of  the  Chriflian  church,  after  the  con- 
verfion  of  the  Jews.  That  then  fliall  begin  a  glorious  and 
imdiflurbcd  reign  of  Chrirt  over  both  Jew  and  Gentile,  to 
continue  a  thoiifand  years.  And  as  John  the  Baptift  was 
Elias,  becaufe  he  came  in  the  J  fir  it  and  power  of  Ellas  ;  fo 
Ihali  this  be  the  church  of  martyrs,  and  of  thofe  who  have 
not  received  the  mark  cf  the  heafi,  becaufe  the  fpirit  and  purity 
of  the  times  of  the  primitive  martyrs  fhall  return. 

He  argues,  that  it  would  be  a  great  detriment  to  the  glo- 
rified faints,  to  be  brought  down  to  dwell  upon  earth,  in  the 
mod  pleafing  form  which  it  can  be  fuppofed  to  put  on. 

That  it  is  contrary  to  the  genius  of  the  Chriflian  reli- 
gion, to  fuppofe  it  built  on  temporal  promifes.  For  the 
Chriftian  is  reprefented  as  one,  who  is  entirely  dead  to  the 
world,  and  whofe  converfation  is  in  heaven.     Phil.  iii.  19. 

Mr.  Worthington's  fcheme  is,  that  the  gofpel,  being  in- 
tended to  redorc  the  ruins  of  the  fall,  will  gradually  melio- 
rate 


MIL  149 

rate  the  world,  till  by  a  train  of  natural  confcquences,  un- 
der the  influence  of  divine  providence  and  grace,  it  is  redo- 
red  to  a  paradifaical  ftate.     He  fuppofes  this  plan  is  already 
advanced  through  feme  important  ftages, of  which  he  thinks 
the  amendment  of  the  earth's  natural  ftatc  at  the  deluge, 
which,   with  Dr.  Sherlock,   he  maintains  to  have  been  a 
very  confiderable  one.     He  confiders  all  improvements  in 
learning  and  arts,  as  well  as  the  propagation  of  the  gofpel 
among  the  heathen  nations,  as  the  procefs  of  this  fcheme. 
But  he  apprehends  much  greater  advances  are  to  be  made, 
about  the  year  of  Chrift, 2000, when  the  Millenium  will  com- 
mence ;  which  fhall  be,  according  to  him,  fuch  a  glorious 
ftate  as  Dr. Whitby  fuppofes  ;  but  with  this  additional  cir- 
cumftance,  that  after  fome  interruption  from  the  laft  effeds 
of  wickednefs  by  Gog  and  Magog,  this  fhall  terminate  in 
the  yet  nobler  ftale  of  the  neiu   heavett  and  the  nezv  earth, 
fpoken  of  in  Rev.  xxi.  xxii,  which  he  fuppofes,  will  be  ab- 
folutely  paradife  reftored.     And  that  all  natural  and  moral 
evil  fhall  be  banifhed  from  the  earth,  and  death  itfelf  fhall 
have  no  further  place.     But  good  men  fhall  continue  in  the 
higheft  re6litude  of  (late,  and  in  the  greateft  imaginable  de- 
gree of  terreftrial  felicity,  till   the  coming  of  Chrifl,  and 
univerfal  judgment,  clofe  this  beautiful  and  delightful  fcene, 
perhaps,  feveral  thoufand  years  hence.     Indeed  he  feems  to 
intimate  fome  apprehenfion,  that  the  confummation  of  all 
things  will  happen  about  the  year  of  the  world  25,920  ;  the 
end  of  the  great  year,  as  the  Platonics  called  it,  when  the 
equinoxes  fhall  have  revolved.     The  reafoning,  by  which 
thofe  conjedlures  are  fupported,  are  too  difFufe  to  be  rep- 
re  fented. 

Mr.  Lowman  agrees  with  Dr.  Whitby,  in  fuppofing  the 
fcripture  defcription  of  the  Millenium  to  be  figurative  ; 
reprefenting  the  happy  flate  of  the  church  upon  its  deliv- 
erance from  the  perfecution,  and  corruption  of  the  third 
period. 

He 


I5g  MIL 

He  fuppofed  the  book  of  Revelation,  after  the  fifth  chap- 
ter,* to  be  a  prophetic  reprefentation  of  the  moft  remarkav 
ble  events,  which  were  to  befal  the  Chriftian  church,  from 
that  time  to  the  confummation  of  all  things. 

He  divides  the  remainder  into  feven  periods.  The  firft 
of  which  reprefented  by  the  feals,  fhews,  according  to  him, 
the  (late  of  the  church  under  the  heathen  Roman  emperors, 
from  the  year  95  to  323. 

The  fecond  period,  which  is  that  of  the  trumpets,  accord- 
ing to  him,  relates  to  what  was  to  happen  in  the  Chriftian 
church,  A.  D.  337  to  750,  when  the  Mahometan  conquefts 
ceaft^d  in  the  weft. 

The  third  period,  according  to  him,  reprefents  the  ftate 
of  the  church  and  world,  in  the  time  of  the  laft  head  of  the 
Roman  government,  i.  e  under  the  Popes,  for  1260  years, 
viz.  from  A.  D.  756  to  2oi6.  Each  of  the  vials,  which 
are  poured  out,  he  fuppofes  to  denote  fome  great  judgment 
iipoi;i  the  Papal  kingdom. 

The  fixth  and  feventh  vials,  he  fuppofes-are  yet  to  come  ; 
and  that  the  feventh  will  complete  the  firial  deftru£lion 
of  Rome. 

The  fourth  period  is  that  of  a  thoufand  years,  or  the  Mil- 
lenium, in  which  the  church  will  be  in  a  moft  profperous 
ilate,  A.  D.  2000  to  3000.  So  that  the  feventh  chiliad  is 
to  be  a  kind  of  fabbath. 

The  fifth  period  is  the  renewed  invafion  of  the  enemies 
of  the  church,  for  a  fliort  time,  not  defined,  but  which 
is  to  end  in  their  final  extirpation  and  ruin.  Chap. 
XX.    7,    IC. 

The  fixth  period    is  the  general  refurre6lion,  and  final 
judgment.  Chap,  xx,  11,  15,  which  terminate, 

In  the  feventh  grand  period,  in  which  the  faints  are  rep- 

fented 

•  He  confiders  the  fourth  and  fifth  chapters,  as  only  introduc- 
«9ry  to  the  prophetic  part  of  the  book. 


M        1        L  151 

refented  as  fixed  In  a  flate  of  everlafting  triumph  and  happi- 
nefs  in  the  heavenly  world.     Chaj^.  xxi.  i,  5. 

Dr.  Cotton  Mather  fuppofed,  that  the  conflagration 
would  take  place  at  Chrift's  fecond  perfonal  coming.  That 
after  this  great  event,  God  will  create  new  J^eavcns,  and  a 
new  earth.  The  raifed  faints  will  inhabit  the  new  heaven, 
attending  on  our  Saviour  there,  and  receiving  inconceivable 
rewards  for  their  fervices  and  fufferings  for  his  fake.  The 
new  earth  will  be  a  paradife,  and  inhabited  by  thofc,  who 
ihall  be  caught  up  to  meet  the  Lord,  and  be  with  him  in 
fafety,  while  they  fee  the  earth  flaming  under  them.  They 
fhall  return  to  the  new  earth,  poflefs  it,  and  people  it  with  an 
offspring,  who  fhall  be  fmlefs  and  deathlefs.  The  raifed 
faints,  in  the  neiX)  heavens,  who  will  neither  marry,  nor  he 
given  in  marriage,  but  be  equal  to  the  angels,  will  be  fent 
down  from  time  to  time,  to  the  new  earth,  to  be  teachers 
and  rulers,  and  have  power  over  nations.  And  the  will  of 
God  will  be  done  on  earth  as  it  is  in  heaven.  This  dif- 
penfation  will  continue  at  leafl:  for  a  thoufand  years.  There 
will  be  a  tranflation  from  the  new  earth  to  the  new  heavens ^ 
either  fuccefiively  during  the  thoufand  years,  or  all  at  once, 
after  the  termination  of  that  period. 

Dr.  Bellamy  fuppofed,  that  the  Millenium  will  be  a  glo- 
rious fcene  of  Chrift's  fpiritual  reign  on  earth  ;  when  uni- 
verfal  peace  (hall  prevail  ;  wars,  famines,  and  all  defolating 
judgments  be  at  an  end  ;  induftry  fhall  flourifh,  and  all  lux- 
ury .intemperance, and  extravagance  be  banifhed.  Then  this 
globe  will  be  able  to  fuft:ain  with  food  and  raiment,  a  num- 
ber of  inhabitants  immenfely  greater  than  ever  dwelt  upon 
it  at  a  time.  And  if  all  thofe  (hall,  as  the  fcripture  aflerts, 
know  the  Lord  from  the  leajl  to  the  great  eft,  and  the  knczuJedge 
of  the  Lord  fill  the  earth  as  the  waters  do  the  fea,  for  a  thou- 
fand years  together,  it  will  naturally  come  to  pafs  thai*  there 
will  be  more  faved  in  thofe  thoufand  years,  than  ever  before 

dwelt 


152 


M 


dwelt  upon  the  face  of  the  earth  from  the  foundation  of 
the   world.  ♦ 

Some  imderftand  the  thoufand  years  in  the  Revelation, 
agreeable  to  other  prophetical  numbers  in  that  book,  a  day 
for  a  year.  By  that  rule,  as  the  fcripture  year  contains  360 
days,  the  thoufand  years  will  amount  to  360,000  years  ; 
in  which  there  might  be  millions  faved,  to  one  which  has* 
been  loft.  But  if  this  glorious  period  is  to  laft  only  a  thou- 
fand years  literally,  there  may  be  many  more  faved  than  loft. 

Broughton^ s  Hifiorical  Library,  'vol,  2,  p.  93,  94. 

Doddridge's  LeSiures,p,  58 1,  582,  583,  584,  589,  590. 

Burnetts  Theory,  p.  ZQC)% 

Whiftons  Theory,  p.  288. 

Fleming's  Chrijiology,  p,  29,  38. 

Ray*s  Difcourfes,  p.  407,  415.! 

Whitby'' s   Annotations,  njoU  z,  p.  740. 

Worihington  on  the  Extent  of  Redemption^ 

Loiuman  on  Renjelations,  p.  243. 

Mather's  Life,  p,  141,  142,  143. 

Bellamy  on  the  Millenium,  /.  65,  68. 

MOLINISTS.  So  called  from  Lewis  Molina,  a  Span- 
ifh  Jefuit,  Profeifor  of  Divinity  in  the  Univerfity  of  Ebo- 
la, in  Portugal  ;  who,  in  the  year  1598,  publifhed  a  book 
to  fnew  that  the  operations  of  divine  grace  were  entirely 
confiftent  with  xhz  freedom  of  the  human  will,  and  who  in- 
troduced an  hypothefis  to  remove  the  difficulties  attending 
the  do6lrines  of  predeftination  and  liberty. 

He  afTerted,  that  the  decree  oi  predeftination  to  eternal 
glory,  was  founded  upon  a  previous  knowledge  and  confid- 
eration  of  the  merits  of  the  eleft  ;  that  the  grace,  from 
whofe  operations  ihefe  menfs  are  derived,  is  not  efficacious 
by  its  own  intrinfic  power  only,  but  alfo  by  the  confent  of 
our  own  will,  and  becaufe  it  is  adminiftered  in  thofe  cir- 
cumftances  in  which  the  Deity,  by  that  branch  of  his  know- 
ledge, which  is  called  Sclent ia  Media^  forefees  that  it  will 
be  efficacious.    The  kind  of  prefcience,  denominated  in  the 

fchool? 


M        O        N 


153 


fcliools  Scic}2t'm  Media  is  that  fore-kno\vkdgc  of  future  con- 
tingents which  arifes  from  an  acquaintance  with  the  nature 
and  faculties  of  rational  beings,  of  the  circumflanccs  in 
which  they  fliall  be  placed,  of  the  objedls  that  ihall  be  pre- 
Tented  to  them,  and  of  tlie  influence  that  thcfe  circumllan- 
ces  and  obje6ls  muft  have  on  their  actions. 

Mojhe'tjns  EccUftoJllcal  Hijiory^  I'oL  I.  p.  475,  4;6. 

MONARCHIANS,  a  denomination  which  arofc  in  the 
fecond  century  :  they  derived  their  origin  from  Praxeas,  a 
man  of  genius  and  learning.  He  denied  any  real  diftinc- 
tion  between  the  Fat  her  ^  Son,  and  Holy  GhoJ}  ;  and  main- 
tained, that  the  Father,  fole  creator  of  all  things,  had  united 
to  himfelf  the  human  nature  of  Chrift.  Hence  his  followers 
were  called  Monarchians. 

This  denomination  were  alfo  ftyled  Patripafsians. 

Mo/heim,  Ibid,  ofol.  i.  p.  igo. 

MONOPHYSITES,  a  denomination  which  arofe  in  the 
fifth  century.  They  maintained,  that  the  divine  and  hu- 
man nature  of  Chriii  were  fo  united  as  to  form  only  one  na- 
iure^  yet  without  any  change,  confufion,  or  mixture  of  the 
two  natures. 

Mojheim,  ibid.  p»  420, 


]v?o^ 


lONOTHELITES,  a  denomination  in  the  feventh 
century  ;  fo  called  from  the  Greek  words  ^Uo;  and  biXo<;, 
Their  founder  was  Theodore,  Bifhop  of  Pharan,  in  Arabia, 
who  maintained  the  following  do6lrines. 

I.  That  in  Chrifl:  there  were  two  diflincfl  natures,  which 
were  fo  united,  though  without  the  leaft  mixture  or  confu- 
fion,  as  to  form,  by  their  union,  only  one  perfon. 

II.  That  the  foul  of  Chrift  was  endowed  with  a  will, 
or  faculty  of  volition,  which  is  ftill  retained  after  its  union 
with  the  divine  nature. 

U  For 


154  M        O        N 

For  they  taught  that  Chrlrt  was  not  only  aperfed  Goj), 
but  was  endowed  with  the  faculty  of  volition. 

III.  That  this  faculty  of  volition  in  the  foul  of  ChriH, 
was  not  abfoiutely  unadive,  but  that  it  co-operated  with  the 
divine  will. 

IV.  That,  in  a  certain  fenfe,  there  was  in  Chrift  but 
one  will,  and  one  manner  of  operation. 

Mcpeim' s  Ecc'efiajiical  Hijiory,  <vol.  2.  p.  36. 
Broughton  s  llifiorical  Library ,  ijoL  2,  p,  123, 

MONTx^NISTS,  a  denomination  which  arofe  in  the 
fecond  century  ;  fo  called  from  Montanus,  who  pretended, 
that  he  was  the  ParacIetCy  or  Comforter,*  which  the  divine 
Saviour  at  his  departure  from  earth,  promifed  to  fend  his 
difciples  to  lead  them  to  all  truth.  And  declared,  that  he 
was  fent  with  a  divine  commifhon,  to  give  to  the  moral 
precepts  delivered  hy  Chrift  and  his  apoitles,  the  finifliing 
iQuch  that  was  to  bring  them  to  perfection.  He  was  of  opin- 
ion, that  Chrift  and  his  apoftles  made,  in  their  precepts, 
many  allowances  to  the  infirmities  of  thofe-among  whom 
they  lived,  and  that  this  condefcending  indulgence  rendered 
their  fyftem  of  moral  laws  imperfect  and  incomplete. f  He 
therefore  inculcated  the  neceflity  of  multiplying  fafts  ;  pro- 
hibited fecond  marriages  as  unlawful  ;  maintained  that  the 
church  fnould  refufe  abfolution  to  thofe  who  had  falle^into 

the 

*  Montanus  made  a  diftin£l:oa  between  the  Paraclete  promifed 
by  Chrift  to  his  apodles,  and  the  Holy  Spirit,  which  was  fhed 
upon  taem  on  the  day  of  Penticoft,  and  underftood  by  the  for- 
mer, a  divine  teacher  pointed  out  by  Chrift.  under  the  name  of 
Paraclete^  or  Comforter,  who  tvas  to  perfcdl  the  gofpel  by  the  ad- 
dition of  fomedodrines  omitted  by  our  Saviour.  It  was  this  di- 
vine medenger  which  Montanus  pretended  to  be,  and  not  the 
Holy  Ghoft. 

t  This  denomination  were  but  little  diftinguiflied  from  others 
by  their  peculiar  opinions,  They  only  ufed  greater  auHerity 
of  manners. 


M       O        R        .  is 


:>:> 


the  commiflion  of  enormous  fins  ;  and  condemned  all  care 
of  the  body,  efpecially  all  nicety  of  drcfs,  and  all  female  or- 
naments. He  alfo  gave  it  as  his  opinion,  that  philofophy, 
arts,  and  nliatever  favoured  of  polite  literature,  fiiould  be 
baniOicd  from  the  chriflian  church. 

He  looked  upon  thofe  Chrilliansas  guilty  of  a  mod  hei- 
nous tranfgreflion,  who  faved  their  lives  by  flight,  from  the 
perfecuting  fword,  or  who  ranfomed  them  by  money,  from 
the  hands  of  their  cruel  and  mercenary  judges. 

This  denomination  had  fcparate  aflemblics. 
They  were  firfl  called  Cataphrygians,  from   the  place 
where  they  had  their  firft  principal  abode.     They  were  alfo 
(lyled  Pepuzians,  becaufe  Montanus  lived  in  a  Phrygian  vil- 
lage, called  Pepuza. 

Mofijeini's  Ecchfiajlical  HiPioryt  <vqI,  l.p.  192,  T93. 
Formey^s  Ecchjiajiical  Hiftoiy^  'vol.  i.  p.  48. 
Priejiley^s  Ecdejiajlical  Hijiory ^  -ool.  i.  p,  254.  . 

MORAVIANS,  a  name  given  to  the  followers  of  Ni- 
colas Lewis,  Count  of  Zinzendorf  ;  who  in  the  year  1721, 
fettled  at  Bartholdorf,  in  upper  Lufatia.  There  he  made 
profelytes  of  two  or  three  Moravian  families,  and  bavins; 
engaged  them  to  leave  their  country,  received  them  at  Bar- 
tholdorf. They  were  directed  to  build  a  houfe  in  a  wood, 
about  half  a  league  from  that  village,  where,  in  1722,  this 
people  held  their  firft  meeting. 

This  fociety  increafed  fo  faft,  that,  in  a  few  years,  they 
had  an  orphan  houfe  and  other  public  building?,  An  adja- 
cent hill,  called  the  Huth-Berg,  gave  the  colonics  occafion 
to  call  this  dwelling-place  Herrenhuth  ;  which  may  be  in- 
terpreted, the  guard,  or  protection  of  the  Lord  :  hence  this 
fociety  are  fometimes  called  Herrenhutters. 

The  following  do61:rines  are  maintained  by  this  denomi- 
nation, to  which  is  added  a  fiiort  fpecimen  of  the  arguments 
they  make  ufe  of  in  defence  of  their  fentiments. 

I.     That  creation  and  fandlification  ought  not  to  be  af, 

cribe^ 


156  H        O        H 

cribed  to  the  Father,  Son,  and  Holy  Ghoft  ;  but  belongs 
principally  to  the  Saviour  :  and  to  avoid  idolatry,  people 
ou£^ht  to  be  taken  from  the  Father  and  Holy  Ghoft  ;  and 
be  firll:  directed  fingly  to  Jefus,  who  is  the  appointed  chan- 
nel  of  the  Deity. 

For  the  ctTence  of  God,  both  Father,  Son,  and  Holy 
Ghoft,  is  a  depth  fo  unfathomable,  that  in  contemplating  it 
•we  may  ruin  cur  intelle6lual  faculties,  and  yet  not  be  able 
to  form  one  juft  expreffion  concerning  this  myflery,  yet  we 
can  have  all  the  gifts  and  effe(5\s  of  their  offices,  through 
him  who  is  daily  agent  between  God  and  man. 

H.  That  Chrift  has  not  conquered  as  God,  but  as  man, 
with  precifely  the  fame  pov/ers  we  have  to  that  purpofe. 

For  as  his  Father  afTiiled  him,  he  afTifts  us  ;  the  only  dif- 
ference is,  it  zvas  his  meat  and  drink  to  do  the  will  of  his  Fa- 
ther ivho  is  in  heaven, 

III.  That  the  law  ought  not  to  be  preached  under  the 
gofpel  difpenfation. 

For  Paul  is  very  exprefs,  that  the  meflengers  of  Chrift 
are  not  appointed  for  the  miniftration  of  the  letter,  2  Cor. 
iii.  6.  Therefore,  the  method  of  preaching  the  gofpel,  is 
aione  to  be  preferred. 

IV.  That  the  children  of  God  have  not  to  combat 
with  their  ovjv\  fias,  but  with  the  kingdom  of  corruption 
in   the   world. 

For  the  (7/>5/?/^  declares,  that ///;  is  ccnde?nncd  in  the  fleflj, 
Rom.  viii.  3  :  and  our  maniagc  with  it  dillblved  through 
the  boHy  of  Chrift,  the  Lamb  of  God  ;  who  has  undergone 
this  confiicl  once  for  all,  and  inftcad  of  all. 

The  Moravians  aflert,  thaty^//Z>  confills  in  a  joyful  per- 
fuafion  of  our  intcrcfl:  in  Chrill,  and  our  title  to  his  pur- 
chafed  falvation. 

They  deny  the  Calviniftic  do£lrines  of  f  articular  rcdemp- 
tion^  and  pnal  tcrfeverancc. 

This 


M        O       R  157 

This  denomlnailon  have  eflablinied  among  themfelves  a 
fort  oi difc'ipUne,  which  clofely  unites  them  to  one  another, 
divides  them  into  different  clajj'es^  puts  them  under  an  en- 
tire dependence  upon  their  fuperiors,  and  confines  them  to 
certain  exercifes  of  devotion,  and  to  the  obfcrving  of  differ- 
ent   little    rules. 

The  church  at  Herrenhuth  is  fo  divided,  that  firO:  the  kuf- 
bands,  then  the  wives,  then  the  widov/s,  then  the  maids, 
then  the  young  men,  then  the  boys,  then  the  girls,  and  laftly 
little  children,  are  in  fo  many  diftincl  claffes.  Each  of  which 
is  daily  vifited,  the  married  men  by  a  married  man,  the  wives 
by  a  wife,  and  fo  of  the  reft.  Each  clafs  has  its  director 
chofcn  by  its  members,  and  frequent  particular  affemblics 
are  held  in  each  clafs,  and  general  ones  by  the  whole  fociety. 

The  members  of  each  clafs  are  fubdivided  into  people, 
who  are  dead^  aivaked,  ignorant ,  willing  difciplcs,  and  difci- 
fles  who  have  made  a  progrefs.  Proper  affiflancc  is  given  to 
each  of  thefe  fubdivifions  ;  but  above  all,  great  care  is  ta- 
ken of  thofe  who  are  fpiritually  dead. 

The  Elder,  the  Co-elder,  the  Vice-elder^  fuperintcnd  all  the 
claffes.  There  are  likewife  Informers  by  office,  fome  of 
them  known,  fome  kept  fecret,  befides  many  other  employ- 
ments, and  titles  too  tedious  to  enumerate. 

A  great  part  of  their  worfliip  confifls  in  finging  :  and 
their  fongs'are  always  a  connc6led  repetition  of  thofe  mat- 
ters which  have  been  preached  juft  before. 

At  all  hours,  whether  day  or  night,  fome  perfons  of  both 
fexes  are  appointed  by  rotation  to  pray  for  the  fociety. 

When  the  brethren  perceive  that  the  zeal  of  the  fociety 
is  declining,  their  devotion  is  revived  by  celebrating  agapes, 
or   love-feajis. 

The  cafling  of  lots  is  much  pradifed  among  them. 
They  make  ufe  of  it  to  learn  the  mind  of  the  Lord. 

The  Elders  have  the  fole  right  of  making  matches.     No 

promife 


158  MUG 

promife  cf  marriage  is  of  any  validity  without  their  confent. 
This  denomination  affert,  that  they  are  defcended  from 
the  ancitnt  (lock  of  the  old  Bohemian  and  Moravian  breth« 
ren,  v^ho  were  a  little  church  fixty  years  before  the  refor- 
mation, and  fo  remained  withouc  infringement  till  that 
time,  retaining  th^ir  particular  ecclefiaftical  difcipline,  and 
theirovvn  bifnops,  elders,  and  deacons. 

For  an  account  of  the  extent  of  the  Moravian  Churches, 
[fee  Part  II.] 

R!miui''s  Hijlory  of  the  Mora<vians,  p.  l6,  I  8,  19. 

Moravian  Maxims,   18,  20,  44,  45,  67,  86. 

Zi7izeniiorfs  Sermons,  p.  200. 

Manuf(l  of  DjSirine,  p.  9. 

Gillie^ s  Succejs  rf  the  Gojpel,  <voL  2.  p.  66, 

Dickinjons  Lett.rsy  p.  169. 

MUGGLETONI ANS,  a  denomination  which  arofe  in 
England,  about  the  year  1657  ;  fo  called  from  their  leader 
I^odowick  Muggleton,  a  journeyman  tailor  ;  who,  with  his 
affociatc  Reeves,*  fet  up  for  great  prophets,  and  declared 
that  their  meffage  was  wholly  fpiritual  ;  and  wlioever  d;*f- 
pifed  and  reje61:cd  it.  committed  the  unpardonable  fin  againft 
the  Holy  Ghoft.  They  afTcrted  that  they  were  the  Lord's 
two  lad  true  witneffes  and  prophets,  fpoken  of  in  the  elevr 
enth  chapter  of  the  Revelation,  who  fhould  appear  a  little 
before  the  coming  of  Chrift,  and  the  end  of  the  world. 

Among  other  things,  they  denied  the  do£l:rine  of  the  Tri- 
nity ;  and  affirmed,  that  God  the  Father,  who  was  a  fpi- 
ritual man  from  all  eternity,  in  time,  came  down  and  fuf- 
fered  upon  earth  in  an  human  form. 

They 

•  Reeves  affirmed,  that  the  Lord  Jefus  from  the  throne  of  his 
glory  thus  addrefTed  him,  I  have  given  thee  underftanding  of  my 
mind  in  the  fcripiures,  above  all  men  in  the  world.  I  have  cho- 
fen  thee  my  laft  meflenger  for  a  great  work,  unto  this  bloody  un- 
believing world.  And  1  have  given  thee  Lodowick  Mugglcton 
to  be  thy  mouth. 


M        Y        S  155 

They  declare,  that  it  was  revealed  to  them,  that  Elijah 
was  taken,  up  in  a  whirlwind  to  heaven,  for  this  very  pur- 
pofe,  that  he  might  reprefcnt  the  perfon  otGon  ilic  Father, 
for  the  time  when  God  the  Father  dwelt  on  earth. 

Di^ionary  of  Arts  and  Sciences,  'vol.  3,  p.  2149. 

Ree-ves and Muggleton' s Spiritual Treatifeyp.  3, 4, 5, 19, 21, 23. 

MYSTICS,  a  denomination  which  appeared  in  the  third 
century,  diftinguifhed  by  their  profefiing  tl  pure  JuhVime  and 
ferfe£l  devotion^  with  an  entire  dlfintercjled  love  of  God,  and 
by  their  afpiring  to  a  ftate  of  paflive  contemplation. 

The  firft  promoters  of  thefe  fentiments,  proceeded  from 
the  known  doctrine  of  the  Platonic  fchool,  that  the  divine 
nature  luas  diffujed  through  all  human  fouls,  or,  in  other 
words,  that  the  faculty  of  reafon,  from  which  proceeds  the 
health  and  vigor  of  the  mind,  was  an  emanation  from  God 
into  the  human  foul f  and  comprehended  in  it  the  principles  and 
elements  of  all  truth,  human  and  divine. 

They  denied  that  men  could,  by  labor  or  ftudy,  excite  this 
celeftial  flame  in  their  breafts  Therefore,  they  difapproved 
highly  of  the  attempts  of  thofe  who  by  definitions,  abflracfl 
theorems,  and  profound  fpeculations,  endeavoured  to  form 
diftin£l  notions  of  truth,  and  to  difcover  its  hidden  nature. 
On  the  contrary,  they  maintained  that Jilence,  tranquillity^ 
repofe,  2iX\<\  folitude,  accompanied  with  fuch  a6^s  of  mortifi- 
cation as  might  tend  to  extenuate  and  exhauft  the  body,  were 
the  means  by  which  the  hidden  and  internal  ivord  was  t-AT.- 
ted  to  produce  its  latent  virtues,  and  to  inflru6l  men  in  tlie 
knowledge  of  divine  things.      For  thus  they  reafoned  : 

They  who  behold,  with  a  noble  contempt,  all  human 
affairs,  who  turn  away  their  eves  from  terreflrial  vanities, 
and  (hut  all  the  avenues  of  the  outward  fenfes  againfl 
the  contagious  influence  of  an  outward  world,  mufl  ne- 
ceflarily  return  to  God,  when  the  fpirit  is  thus  difenc:nL^ed 
from  the  impediments  which  prevent  this  happy  ui  ion. 
And  in  this  blefled  frame,  they  not  only  enjoy  incxprcflible 

raptures 


i6o  M        Y        S 

raptures  from  their  communion  with  the  Supreme  Being, 
but  alfo  are  inverted  with  the  ineitimable  privilege  of  con- 
templating truth  undifguifed  in  its  native  purity,  while  others 
behold  it  in  a  vitiated  and  delufive  form. 

The  apoflle  tells  us,  x\\:\Xthe  fpirit  makes  ifitercejjtonforus, 
&c.  Now  if  the  fpirit  prays  in  us,  v/e  muft  refign  our- 
felves  to  its  motions,  and  be  fwayed  and  guided  by  its  im- 
pulfes,  by  remaining  in  a  ftate  of  mere  inadlion. 

As  the  late  Rev.  William  Law,  who  was  born  in  1687, 
makes  a  diltinguifhed  figure  among  the  modern  Myftics,  a 
brief  account  of  the  outlines  of  his  fyftem  may,  perhaps,  be 
entertaining  to  fome  readers. 

He  fuppofed,  that  the  material  world  was  the  very  region 
which  originally  belonged  to  the  fallen  angels.'^  At  length 
the  light  and  fpirit  of  God  entered  into  the  chaos,  and 
turned  the  angel's  ruined  kingdom  into  aparadife  on  earth, 
God  then  created  man,  and  placed  him  there.  He  was 
made  in  the  image  of  the  triune  God,  a  living  mirror  of  the 
divine  nature  ;  formed  to  enjoy  communion  ,with  Father, 
Son,  and  Holy  Ghoft,  and  live  on  earth  as  the  angels  do  in 
heaven.  He  was  endowed  with  immortality,  fo  that  the 
elements  of  this  outward  world  could  not  have  any  power 
ofafling  on  his  bpdy.  But,  by  his  fall,  he  changed  the 
light,  life,  and  fpirit  of  God,  for  the  light,  life,  and  fpirit 
of  the  world.  He  died  the  very  day  of  his  tranfgreflion,  to 
all  the  influences  and  operations  of  the  fpirit  of  God  upon 
him,  as  we  die  to  the  influences  of  this  world,  when  the 
foul  leaves  the  body,  and  all  the  influences  and  operations 
of  the  elements  of  this  life  were  open  in  him,   as  they  are 

in 

*  The  v/orld  according  to  this  author,  was,  before  the  fal',  a 
mixture  of  good  and  evil,  becaufe  temporal  nature  is  a  creation 
out  of  the  ftrife  of  evil  againll  good,  which  the  fallen  angels  had 
brought  into  iheir  kingdom. 

Man,  before  the  fall,  was  fufceptible  only  of  the  good,  and 
not  have  any  knowledge  tha:  evil  e.xifted. 


M       Y       S  idi 

in  any  animal  at  its  birth  into  this  world.  He  became  an 
earthly  creature,  fiibje^l  to  the  dominion  of  this  outward 
world  ;   and  flood  only  in  the  higheft  mark  of  animals. 

But  the  goodnefs  of  God  would  not  leave  man  in  this 
condition.  Redemption  from  it  was  immediately  granted, 
and  the  bruifer  of  the  ferpent  brought  the  life,  light,  and 
fpirit  of  heaven  once  more  into  the  human  nature.  All 
men,  in  confequence  of  the  Redemption  of  Chrift,  have  in 
them  the  firft  fpark  or  feed  of  the  divine  life,  as  a  treafure 
hidden  in  the  centre  of  our  fouls, to  bring  forth,  by  degrees, 
a  new  birth  of  that  life,  which  was  loit  in  paradife.  No 
fon  of  Adam  can  be  loft  only  by  turning  away  from  the  Sa- 
viour within  him.  The  only  religioUj  which  can  fav^e  us, 
muft  be  that,  which  can  raife  the  light,  life,  and  fpirit  of 
God  in  our  fouls.  Nothing  can  enter  into  the  vegetable 
kingdom,  till  it  has  the  vegstable  life  in  it  ;  or  be  a  mem- 
ber of  the  animal  kingdom,  till  it  has  the  animal  life. 
Thus  all  nature  joins  with  the  gofpel  in  affirming,  that  no 
man  can  enter  into  the  kingdom  of  heave^,  till  the 
heavenly  life  is  born  in  him.  Nothing  can  be  our 
righteoufnefs  or  recovery,  but  the  divine  nature  of  Jefus 
Chrift  derived  to  our  fouls. 

The  arguments,  which  are  brought  in  defence  of  this  fyf- 
tem,  cannot  eafily  be  abridged  in  fuch  a  manner  as  to  ren- 
der them  intelligible.  Thofe,  who  are  fond  of  myftical 
"writings,  are  referred  to  the  works  of  this  ingenious  author, 

MoJhetTTi^ s  Ecclejiajiical  Hijiory,  <vol.  i,p,  222,  223. 

DiSiionary  of  Arts  and  Sciences,  n)ol.  3,  ^.  217, 

Hijlory  of  Religion t  'vol.  4.      [See  Myfics.] 

LaiM^s  Life,  p.  I. 

— /^/>^f«/,/.4,8,io,i3,27,33,42,73,83,io3,ii8,i25,i39. 

— —  Spirit  of  Prayer y  p*  6lj  62,  6^,  68. 

— —  Spirit  of  Lo'vet  /••  52. 

-        OnChriJiian  Regeneration,  p, I,  3,6,12,  2 1,  33,  38,  39, 

W  NAZAREANS, 


i62  N 


N, 


AZAREANS,  a  name  originally  given  to  all 
Chrlflians  in  general,  on  account  that  Jefus  Chrift  was  of 
the  city  of  Nazareth.  But  afterwards  it  was  reftrained  to 
a  denomination  in  the  firft  and  fecond  century,  which  blen- 
ded Chriftianity  and  Judaifm  together.  They  held,  that 
Chrift  was  born  of  a  virgin,  and  was  alfo,  in  a  certain  maH" 
r.et'y  united  to  the  divine  nature.  They  refufed  to  abandon 
the  ceremonies  prefcribed  by  the'lawof  Mt/^j,  but  were  far 
from  attempting  to  impofe  the  obfervance  of  thefe  ceremo- 
nies upon  the  Gentile  Chriftjans.*  They  rejected  alfo  all 
thofe  additions  that  were  made  to  the  Mofaic  inftitutions 
by  the  Pharifees  and  Dodlors  of  the  law. 

Like  the  Ebionites,  this  denomination  made  ufe  of  a  gof- 
pel  which  was  called  indifcriminately,  thegofpel  of  the  Na- 
zarites  or  Hebrews. t 

MoJhetTTi's  EccUjtaJiical  Hijiory,  'vol.  l.  p,  173, 
Broughtori  i  Hi Jl  or  teal  Library ,  'Vol,  2.  p,  155. 

NECESSARIANS,  an  appellation,  which  may  be  given 
to  all  who  maintain,  that  moral  agents  a6l  from  neceffity. 
Some  fuppofe  this  neceflity  to  be  mechanical,  and  others 
moral.  Mechanical  neceifity  follows  materialifm.  Moral 
jiecellity  refults  from  the  prefumption,  that  there  is  a  power 
exifting,  diftin(5l  from  matter.  Dr.  Prijlhys  fcheme  of 
mechanical  or  philofophical  neceflity  has  been  delineated 
under  the  article  Materialifts,  on  account  of  its  connexion 
with  tlie  dodrine  of  Materialifm.  The  following  is  a 
fketch  of  the  fentiments  of  fome  of  the  moft  celebrated  ad- 
vocates for  rnoral  neceJTily, 

Mr. 

*  In  this  refpecl,  as  well  as  in  fome  others,  this  denomination 
dlfivrred  from  the  Ebionites  ;  for  they  received  both  ihe  Old  and 
New  Teftaraent.     [See  Ebionites,] 

f  This  19  fuppofed  by  fome  to  be  the  gofpel  St.  Paul  refers  to 
in  Gal.  i.  $. 


NEC  163- 

Mr;  Leibnitz,  a  celebrated  German  phllofophcr,  who 
was  born  in  the  year  1646,  is  a  didinguilhed  writer  on  this 
fubjedt.  He  attempted  to  give  Calvinifm  a  m 01^58^ leafing 
and  philofophical  afpe^l.  He  confidered  the  mulii|)licily 
of  worlds,  which  compofe  the  nnivcrfc,  as  one  fyfitm  or 
whole,  whofe  greateft  poffible  perIe«f\ion  is  the  ultimate.end 
of  creating  goodncfs,  and  the  fovereign  piirpofe  of  govern- 
ing wifdom.  As  the  Leihnians  laid  down  this  great  end, 
as  the  fupreme  object  of  God's  univerfal  dominion,  and  the 
fcope  to  which  all  his  difpenfations  were  directed,  they  con* 
eluded,  that  if  this  end  was  propofed,  it  mud  be  accom- 
plifhed.  Hence  the  do6lrine  of  neccfTity,  to  fulfil  the  pur- 
pofes  of  predeftination  founded  on  wifdom  and  goodnefs  ; 
a  neceffity  phyfical  and  mechanical  in  the  motions  of  mate- 
rial and  inanimate  things  ;  but  a  neceffity  morafand  fpirit- 
ual  in  the  voluntary  determinations  of  intelligent  beings,  in 
confequence  of  prepoUent  motives,  which  produce  their  ef- 
fects with  certainty,  though  thofe  efFedls  are  contingent,  and 
by  no  means  the  offspring  of  an  abfolute  and  eiTentially  im^ 
mutable  fatality.* 

Mr.  Leibnitz  obferves,  that,  if  it  be  faid,  that  the  w^orld 
might  have  been  without  fm  and  mifery,  fuch  a  world 
would  not  have  been  the  beft.  For  all  things  are  linked  to- 
gether in  each  poffible  world.  The  univerfe,  whatever  it 
may  be,  is  all  of  a  piece,  like  an  ocean  ;  the  leaft  motion 
produces  its  cffedl  to  any  diftance,  though  the  effefl  becomes 
lefs  fenfible  in  proportion  to  the  diftance.  God  having 
fettled  every  thing  beforehand,  once  for  all,  having  forefeen 
good  and  evil  a6lions,  &c,  every  thing  did  ideally  contri- 
bute, before  its  exiflence,  to  his  creating  plan  ;  fo  that  no 
alteration  can  be  naade  in  the  univerfe,  any  more  than  in  a 

number, 

*  Augufline,  Leibnitz,  and  a  confiucrablc  number  of  raodsrn 
ptiilofophers  who  maintain  the  doflrine  o^  necej/iiy,  confider  this 
neceffjty  in  moral  aflions  as  confident  with  fpontaniety  and  choice. 
According  to  them,  conftraint  alone,  and  external  force,  dellroy 
merit  and  imputation. 


164  'Nf     E     e 

number,  without  deftroying  its  effencc,  or  its  numerical  in« 
dividuality.  And  therefore  if  the  leaft  evil  which  happens 
in  the  wbild  was  wanting,  it  would  not  be  the  world,  which 
all  things  duly  confidcred,  the  all-wife  Creator  has  chofen 
and  accounted  the  beft. 

Colors  are  heightened  by  {haduws,and  a  diflbnance,  well 
placed,  renders  harmony  more  beautiful.  We  defire  to  be 
frightened  by  rope-dancers  who  are  ready  to  fall  ;  and  to 
fhed  tears  at  the  reprefentation  of  a  tragedy.  Does  any  one 
fufficiently  relilh  the  happinefs  of  good  health,  that  has  ne- 
ver been  fick  ? — Is  it  not  moll:  times  neceffary,  that  a  little 
evil  fhould  render  a  good  more  fenfible,  and  confequently 
greater  ? 

The  Edwardean  fcheme  Q>i  moral  neccjjtty  is  as  ioUows. 

That  the  will  is, in  every  cafe,  neceffarily  determined  by 
the  ftrongeft  motives  ;  and  that  this  moral  neceflity  may  be 
as  abfolute  as  natural  neceflity  ;  i.  e.  a  moral  efFefl  may  b* 
as  perfectly  connected  with  its  moral  caufe,  as  a  naturally 
neceflary  effe6l  is  with  its  natural  caufe. 

Prefident  Edwards  reje£ls  the  notion  of  liberty,  as  imply- 
ing any  felf-determining  power  in  the  will,  any  indifference 
or  contingency  ;  and  defines  liberty  to  be  the  power,  oppor- 
tunity, and  advantage,  which  any  one  has  to  do  as  he  plea- 
fes.  This  liberty  is  fuppofed  to  be  confident  with  moral 
certqlniyt  or  necejftty. 

He  fupports  his  fcheme  by  the  connexion  between  caufe 
and  effed — By  God's  certain  foreknowledge  of  the  volitions 
of  moral  agents,  which  is  fuppofed  to  be  inconfiftent  with 
fuch  a  contingence  of  thofe  volitions,  a?. excludes  all  necef- 
fity.  He  fliews  that  God's  moral  excellence  is  necelTary, 
yet  virtuous  and  praife- worthy — That  the  a(^s  of  the  will 
of  the  human  foul  of  Chrift  are  neceffarily  holy,  yet  virtu- 
ous, praife-worthy,  and  rewardable — And,  that  the  moral 

inability 


NEC  165 

hiablHty  of  finncrs,  confifting  in  depravity  of  heart,  inftcad 
of  excufing,  conftitutes  their  guilt  * 

Lord  Kaims  has  the  following  idea  of  neceflity  : 
That,  comparing  together  the  moral  and  material  world, 
every  thing  is  as  much  the  refult  of  eftabliflied  laws  in  the 
one  as  in  the  other.  There  is  nothing  in  the  whole  uni- 
verfe,  which  can  properly  be  called  contingent  ;  but  every 
motion  in  the  material,  and  every  determination  and  aflion 
in  the  moral  world,  are  dir€6led  by  immutable  laws  ;  fo 
that  while  thofe  laws  remain  in  force,  not  the  fmalleft  link 
in  the  chain  of  caufcs  and  efFefts  can  be  broken,  nor  any 
one  thing  be  otherwife  than  it  is. 

That  as  man  muft  acl  with  confcioufnefs  and  fpontane- 
ity,  it  is  neceffary  that  he  fnould  have  fome  fenfe  of  things 
poflible  and  contingent.  Hence  the  Deity  has  wifely  im- 
planted a  delufive  fenfe  of  liberty  in  the  mind  of  man  ; 
which  fits  him  to  fulfil  the  ends  of  adion  to  better  advan- 
tage, than  he  could  do,  if  he  knew  the  necefiity  which  really 
attends  him. 

Lord  Kaims  obferves,  that  in  the  material  world,  it  is 
found,  that  the  reprefentations  of  external  objefls,  and 
their  qualities,  conveyed  by  the  fenfes,  differ  fometimes 
from  what  philofophy  difcovers  thefe  objedls  and  their 
qualities  to  be.  Were  man  endowed  with  a  microfcopic 
eye,  the  bodies  which  furround  him  w^ould  appear  as  differ- 
ent from  what  they  do  at  prefent,  as  if  he  was  tranfported 
into  another  world.  His  ideas,  upon  that  fuppofition, 
would  be  more  agreeable  to  firidl  truth,  but  they  would  be 
far  lefs  ferviceable  in  common  life. 

Analagous  to  this,  in  the  moral  world,  the  Deity  has  im- 
planted in  mankind  the  delufive  notion  of  liberty  of  indif- 
ference, that  they  may  be  led  to  the  proper  exercife  of  that 
aclivity,  for  which  they  were  defigned. 

TheBaron  de  Montefquieu,in  his  PerfianLetters,  obferves, 

that 

f  Sec  this  argument  enlarged  upon,  in  the  arlicle  Hopkinfians, 


i66  NEC 

that  as  God  makes  his  creatures  ail  juft  according  to  hl^" 
own  will,  he  knows  every  thing  he  thinks  fit  to  know* 
But  though  it  is  in  his  power  to  fee  every  thing,  yet  he  does 
not  always  mi^ke  ufe  of  that  power.  He  generally  leaves  his 
creatures  at  liberty  to  a<^,  or  not  a6l,  that  they  may  have 
room  to  be  guilty  or  innocent.  In  this  view  he  renounces 
his  right  of  afl:ing  upon  his  creatures,  and  directing  their 
refolutions.  But  when  he  choofes  to  know  any  thing,  he 
always  does  know  it ;  becaufe  he  need  only  will,  that  it 
fhall  happen  as  he  fees  it  ;  and  dired  the  refolutions  of  his 
creatures  according  to  his  will.  Thus  he  fetches  the  things, 
which  fliall  happen,  from  among  thofe  which  are  merely 
poHible,  by  fixing  by  his  decrees  the  future  determinations 
of  the  minds  of  his  creatures  ;  and  depriving  them  of  the 
power  of  afling,  or  not  adling,  which  he  has  beftowed  up- 
on them. 

If  we  may  prefume  to  make  comparifon  of  a  thing, 
■which  is  above  all  comparifon,  a  monarch  does  not  know 
vi'hat  his  ambaflador  will  do  in  an  affair  of  importance.  If 
he  thinks  fit  to  know  it,  he  need  only  give  him  diredion  to 
behave  fo  and  fo  ;  and  he  may  be  affured  he  will  follow  hi^ 
diredlions, 

Prefident  Edwards  makes  the  following  diftin^lion  be- 
tween  his,  and  Lord  Kaims's  ideas  of  neceffity. 

I.  Lord  Kaims  fuppofes,  that  fuch  a  neceffity  takes  place 
•with  refpecl  to  all  men's  aflions,  as  is  inconfiftent  with  li- 
berty. Edwards  maintains,  that  the  moral  neceffity^  which 
univerfally  lakes  place,  is  not  inconfiflent  with  the  utmofl 
liberty,  which  can  be  defined,  or  conceived. 

IL  Kaims  feems  every  where  to  fuppofe,  that  neceflity, 
properly  fo  called,  attends  all  men's  anions  ;  and?  that  the 
terms  unavoidable^  impojjible,  &c.  are  equally  applicable  tp 
the  cafe  of  moral  and  natural  neceffity. 

Edwards  maintains,  that  fuch  a  neceffity  as  attends  the 
a6ls  of  men's  wills,  can  with  more  propriety  be  called  cer- 
tainty \ 

t 


NEC  167 

taitity  ;  it  being  no  other,  than  the  certain  connexion  be- 
tween the  fubjed  and  predicate  of  the  propofition,  which 
affirms  their  exigence. 

III.  Kaims  fuppofes,  that  if  mankind  could  clearly  fee 
the  real  neceflity  of  their  a6lions,  they  would  not  appear  to 
themfclves,  or  others,  praifeworthy,  culpable,  or  accounta- 
ble for  their  anions. 

Edwards  maintains,  that  moral  ueccjfity^  or  certainty,  is 
perfectly  confident  with  praife  and  blame,  rewards  and 
punifhments. 

Lord  Kaims  agrees  with  prefidentEdwards,  in  fuppofing, 
that  praife  or  blame  refts  ultimately  on  the  difpofition,  or 
frame  of  mind. 

The  Rev.  Mr.  Dawfon,in  a  late  pamphlet  entitled.  The 
Neceffarian,  or,  the  Queftion  concerning  Liberty  and 
Neceflity  dated  and  difcuifed,  endeavours  to  prove,  that  the 
will  is  determined  by  motives.  He  accounts,  however,  ev- 
ery act,  which  proceeds  not  from  mechanical  force,  a  vol- 
untary  acf.  Every  voluntary  a£l  he  calls  a  free  z6\.,  becaufe  it 
proceeds  from  the  willy  from  the  man  himfelf.  But  calls  that 
■voluntary  a5i  neceifary,  in  conformity  to  their  idea  of  necef- 
lity, who,  on  fuppofition  of  the  will's  being  determined  by 
motives,  will  not  allow  it  to  be  free,  though  voluntary. 
Having  eftablifhed  this  fpecies  of  neceflity,  he  endeavours  to 
fliew,  that  free  will  leaves  no  foundation  for  attributing 
merit,  or  demerit  to  the  agent.  And,  that  on  the  contrary, 
the  doctrine  of  neceflity  does  that,  which  the  doctrine  of 
free  will  does  not.  By  leaving  the  foundation  of  morality 
fecure,  it  leaves  a  foundation  for  merit  and  demerit,  viz. 
the  moral  nature  of  actions.  The  morality  of  an  action  is 
its  motive.  That,  which  gives  the  action  its  moral  qua- 
lity,  gives  it  at  the  fame  time  its  worth,  or  merit.  But  on 
the  doctrine  of  free  will  there  can  be  no  foundation  for  at- 
tributing merit,  or  demerit  to  the  agent,  becaufe  it  dcflroys 
Sill  diftindions  between  actions  \  good  and  bad  being  terms 

without 


i68  NEC 

without  a  meaning,  when  applied  to  actions  without  a 

moral  motive. 

As  in  the  account  of  Dr.  Prieflley's  fentiments,  the  man- 
ner in  which  that  celebrated  author  diftinguifhes  his  fcheme 
o'i philofophical  necejjlty  from  the  Calviniftic  doctrine  of  pre- 
deftination  is  inferted, perhaps  thofe,who  are  fondof  fpeculat 
ing  on  this  fubject.v/ill  be  gratified, by  being  prefented, on  the 
other  hand,  with  the  following  diftinction,  which  the  Rev. 
Mr.  Emmons  of  Franklin  has  made  between  the  Calvinif- 
tic idea  of  neceflity,  and  Dr.  Prieflley's, 

It  has  long  been  a  fubje6l  of  controverfy  among  Armln- 
ians  and  Calvinifts,  whether  moral  agents  can  a6l  of  necef- 
fity.  Upon  this  fubje6l,  Dr.  Prieftley  takes  the  Calvinif- 
tic fide,  and  labors  to  prove  the  dodlrine  of  neceflity  upon 
the  general  principle,  that  no  efFe^l  can  exift  without  a 
caufe.  His  train  of  re^oning  runs  very  much  in  this 
form  :  Every  volition  muft  be  an  efFe6l  ;  every  effect  muft 
have  a  caufe  ;  every  caufe  mufl:  neccfTarlly  produce  its  ef- 
fect ;  therefore  every  volition,  as  well  as  every  other  effect, 
mufl  be  neceffary.  But  though  he  agrees  with  Calvinifls 
in  their  firfl  principle,  and  general  mode  of  reafoning  ;  yet, 
in  one  very  capital  point,  he  differs  from  them  totally.  For 
he  maintains,  that  motives,  which  are  the  caufe  of  voli- 
tions, miiR  operate  mechanically,  which,  they  fuppofe,  to- 
tall  v  deflroys  the  freedom  of  the  will.  He  is  obliged  to 
maintain  the  mechanical  operation  of  motives,  by  his  main- 
taining the  materiality  of  the  foul.  If  the  foul  is  material, 
the  natural  conclufion  is,  that  motives  mufl  act  upon  it, 
by  a  mechanical  operation.  This  conclufion,  he  owns,  he 
means  to  draw  from  the  doctrine  of  viateriallfau  In  the 
preface  to  his  ilUiflrations  of  philofophical  neccfTity,  he  fays, 
•'  Every  thing  belonging  to  the  doctrine  of  materialifm 
is  in  fact,  an  argument  for  the  doctrine  of  necefTity  ;  asd, 
confcquently,  tlie  doctrine  of  neceflity  is  a  direct  inference 
from  materialifm." 

But 


N       E       S  16^ 

But  Prefident  Edwards  fuppofes,  that  mechanical  necef- 
iity  is  precifely  the  fame  as  natural  neceffity,  coercion,  or 
conftraint,  which  he  therefore  confiders  as  entirely  fubver- 
five  of  moral  freedom  Hence  he  exprefsly  denies,  in  his 
Treatife  on  the  Will,  that  motives  acl  upon  the  mind,  as 
■weights  do  upon  the  fcale,  by  a  mechanical  operation.  In- 
deed all  Calvinifls  maintain,  that  motives  govern  the  will 
by  a  jfiora/,^nd  not  by  a  meclianical  influence.  For  though 
they  allow,  that  ftioral  caufes  as  really ^  and  d.'^i  nccejfarily  ^vo- 
rfuce  moral  effe<fls,  as  me chauicvi I  czuCes  produce  mechanical 
efFe£ls  ;  yet  they  deny  that  ?noral  and  mechanical  neceffity 
are  the  fame.  It  is,  therefore,  carefully  to  be  obferved, 
that  the  Material  ids  plead  for  fuch  a  mechanical  operation 
of  motives  upon  the  mind,  as  the  Calvinifts  fuppofe  muft 
inevitably  deftroy  its  liberty,  or  moral  freedom. 

MoJIyeims  Ecdejiajiical  Hi  fiery ,  'ud.  5,  p.  24. 

Leibnitz* s EJ/ay ,  On  ths  GoodenJ'i  ofGoHfthe  Fru-nxiill 
of  Many  &c. 

Letters  Setiveen  Clarke  and  LeUfnifz, 

Edwards  on  the  TFill,p»  ly,  23,  164,  190,  19J,  2I3» 

Kaims's  EJays,  p.  114,  115,  116,  139,  155. 

Montejq^uieu^ s  Per/tan  Letters ,  p,  134,  135,  136. 

Da-ivfon^s  Letters  on  Liberty  and  Nccejjitji  p,   12,56, 
64,  65,  70,  71. 

NEONOMIANS.  So  called  from  the  Greek  \bo<;  miv 
snd  MCiiJ^Qi;  lazvy  fignifying  a  new  lawy  bccaufe  this  denomi- 
nation maintain,  that  the  gofpcl  is  a  neiv  laWy  the  condi- 
tion whereof  is  imperfedt,  though  fmcere,  and  pcrfevering 
obedience.     , 

ChaiiKcy^s  Neonomtani/fn  Unmafied. 

NESTORIANS,  a  denomination  which  arofe  in  the 
fifth  century  ;  fo  called  from  Nellorias,  bifhop  of  Conftan- 
tinople. 

This  denomination  maintain,  that  the  union  of  Chrift's 
divinity  with  his  hu?naniiyy    is  a  union  ofzvill,  operation y  and 

X  benevolence. 


170  N        I        C 

benevolence.  For  the  divine  IVord  is  perfect  in  his  nature 
and  perjon.  The  human  nature  united  to  him,  is  likewife 
a  perte6l  humardty  in  its  nature  and  per-fcn  ;  neither  of  them 
is  changed,  or  undergoes  any  alteration.  Therefore  there 
are  two  perfons  in  Jefus  Chrift,  and  two  natures,  united  by 
one  operation  and  zvill. 

They  fiippofed  that  as  there  were  two  diiilnft  natures  in 
Chrift,  the  divine  and  human ^  it  was  only  the  human 
nature  which  fuftered.  They  confidered  Jefus  as  having 
been  a  mere  man  till  the  fpirit  of  God  came  on  him  at  his 
baptifm.  And  alfo  that  he  was  a  mere  man  in  his  fuffer- 
ing  and  death. 

Neftorius  afTerted,  that  though  the  Virgin  Mary  was  the 
mother  of  Jefus  Chrift,  as  a  man,  yet  flie  was  not  the  mo- 
ther of  God,  becaufe  no  human  creature  could  impart  that 
to  another  which  llie  did  not  poftefs  herfelf. 

In  thcNcftoriancontroverfy,  the  contending  parties  feem 
to  have  been  all  of  one  opinion,  as  to  the  dodlrine  of  the 
Trinity,  in  oppofition  to  the  Arians  ;  and  to  have  held  the 
confubftantiality,  coeternity,  and  natural  coequality  of  the 
three  divine  perfons  or  hypoftafes. 

The  generality  of  the  Chriftians  in  the  Levant,are  called 

Ncftorians. 

Friejlley^ s  H'tjlory  of  EarlyOpinicnSy  <vdL  4.  /.  252. 
Jortins  Remarks  onEcclejiaJlual  Hijiory^'vol*  4.  p.  278* 
Memoirs  of  Lilerature,  hjoL  5,  p.  I  37. 
Baileys  Di£iionary,  'vol.  2.     \_Sce  Nejiorians.'] 

NICOLAITANS,  a  denomination  inthq  firft  c-entury  ; 
fo  called  from  Nicolas,  one  of  the  firft  feven  deacons  of 
Jerufalcm. 

They  made  no  difference  between  ordinary  meats,  and 
thofe  offered  to  idols  ;  allowed  a  community  of  wives  ;  and 
indulged  themfelves  in  all  fenfual  pleafures  without  reftraint. 
Dupin's  Church  Hijlory^  'vol.  J.  p.  30. 
Br  ought  on*  s  Hijiorical  Library,  'vol.  2.  p.  170. 

NOETIANS, 


NOV  lyr 

NOETIANS,  a  denomination  which  arofe  in  the  third 
eentury,  followers  of  Noetus,  who  pretended  that  he  was 
another  Mofes  fent  by  God  j  and  that  his  brother  was  a 
new  Aaron. 

He  affirmed,  that  the  fiipreme  God,  whom  he  called  the 
Father,  and  confidered  as  abfoliitely  indivifible,  united  him- 
felf  to  the  man  Chriil,  whom  he  called  the  Son,  and  was 
born  ^nd  crucified  with  him.  From  this  opinion  Noetus 
and  his  followers  were  diftinguifhed  by  the  title  of  Patri- 
pafsians,  i.  e.  pcrfons  who  believe  that  the  fupreme  Father 
of  the  univerfe,  aiid  not  any  other  divine  perfon,  had  expi- 
ated the  guilt  of  the  human  race. 

Mojheim^s  Ecclejiajiical  HiJ}ory»  'vol.  i.  p,  zj^G,  247. 
Br:ughtoiis  Htjiorical  Library^  <voL  2.  p.  172. 

NOV  ATI  \NS,  a  denomination  in  the  third  century. 
They  derive  their  name  from  their  founders,  Novat  and  No- 
vation ;  the  firft  a  prieft  of  the  church  of  Carthage  ;  the 
other,  of  that  of  Rome. 

This  denomination  laid  it  dovi^n  for  a  fundamental  tenet, 
that  the  church  of  Chriil  ought  to  be  pure  and  free  from 
every  (lain  ;  and  that  the  fmner  who  had  once  fallen  into 
any  ofFence,  could  not  again  become  a  member  of  it,  though 
they  did  not  refufe  him  the  hopes  of  eternal  life. 

Hence  they  looked  upon  every  fociety  which  re-admitted 
thofe  to  their  communion,  who  after  baptifm  had  fallen 
into  heinous  crimes,  as  unworthy  the  title  of  a  chriftiati 
church. 

They  feparated  from  the  church  of  Rome,  becaufe  they 
admitted  to  communion,  thofe  who  had  fallen  off  in  time 
of  perCeciuian,  which  opinion  they  founded  on  Heb.  vi.  6. 
They  obliged  fuch  as  came  over  to  them  from  the  general 
body  of  Chriftians,  to  fiibmit  to  baptifm  a  fecond  time,  as 
a  necelTary  preparation  for  entering  into  their  fociety. 

Thi.s  denomination  alfo  condemned  fccond  marriages, 

and 


173  O       R       T 

and  denied  communion  forever  to  fucli  as,  after  baptifiii 
■married  a  fecond  tinie. 

Tiiey  aifumed  to  tlienifelves  the  title  oiCaihari,  i.  e. 
the  pure, 

Fcrmcy^s  Ecclefiajitcal  Hijiory ^  fvoL  i.  ^.  64. 
Mcfhelni's  ibid.  'voL  i.p.  250,  25  I. 
Hijiory  of  Religion,  'vol  4.      [See  Nuvatiaas.'] 
Broughton's  Wjhrual  Lilv-Uryi  <vd,  2.  /.  173, 


V>^PHITES,  a  denomination  whidi  appeared  in  the 
fecond  century  ;  whofe  leader  was  called  Euphrates.  They 
derive  their  name  from  their  maintaining  the  following  ten- 
et, viz.  That  the  ferpent  by  which  our  firft  parents  v/er(? 
deceived,  was  either  Chrlft  himfelf,  or  Sophia,  concealed 
under  the  form  of  that  animal.  In  confequence  of  this 
opinion,  they  offered  a  fubordinate  kind  of  divine  worfhip 
to  a  certain  number  of  ferpents,  which  they  nouriflied  and 
efteemed  facred. 

It  is  fiid  they  kept  a  live  ferpent  in  a  kind  of  <:age.  At 
certain  limes,  they  opened  the  door,  and  called  the  ferpent. 
Tlic  animal  carne  out,  and  mounting  upon  the  table,  twi- 
ned itfelf  about  fomc  loaves  of  bread.  This  bread  they 
broke,  and  diftributed  among  the  company,  who  alt  kilfe^i 
the  f.rpent.     This  they  called  their  Eucharijl, 

Their  other  opinions  were  fimilar  with  the  reft  of  the 
Egyptian  GiiofHcs.     [See  Gnoftics.} 

Broughfon,  ihid.  /).   19I, 

Mcjheim^s  EccUfiaJiical  H.fiory,  vol.  \,  p.  189,  19O. 

ORIGENISTS,  a  denomination  which  appeared  in  the 
third  century,  and  derived  their  opinions  from  the  writings 
of  Origcn,  a  prefbytcr  of  Alexandria,  and  a  man  of  vaft  and 
uncommon  abilities,  who  interpreted  the  divine  truths  of 
religion  according  to  J^  tenor  of  the  Platonic  philofophy. 
^  He 


CRT  173 

He  alleged  that  the  fourcc  of  many  evils  lies  In  adhering 
to  the  literal  and  external  part  of  fcripturc.  And  that  the 
true  meaning  of  the  facred  writers  was  to  be  fought  in  a 
myfterious  and  hidden  fenfe,  arifing  from  the  nature  of 
things  themfelves. 

The  principal  tenets  afcribed  to  Origen,  together  with 
a  few  of  the  reafons  made  ufs  of  in  their  defence,  are  com- 
prehended in  the  following  fummary. 

I.  That  there  is  a  pre-exiftent  (late  erf  human  fouls. 

For  the  nature  of  the  foul  is  fuch,  as  makes  her  capa- 
ble of  exifting  eternally,  backward  as  well  as  forv/ard. 
For  her  fpiritual  effence,  as  fuch,  makes  it  impoilible 
that  file  fhould,  either  through  age  or  violence,  be  difTol- 
ved  ;  fo  that  nothing  is  wanting  to  her  cxiftence,  but  his 
good  pleafci/e  from  whom  all  things  proceed.  And  if 
according  to  the  Platonic  fcheme,  we  aflign  the  produ6lion 
of  all  things  to  the  exuberant  fulnefs  of  life  in  the  Deity, 
which  through  the  bleffed  necelTity  of  his  communicative  na- 
ture empties  itfelf  into  all  poflibilities  of  being,  as  into  fo 
many  capable  receptacles,  we  muft  fuppofe  her  exiftence  in  a 
fenfe  neceflary,  and  in  a  degree  co-eternal  with  God. 

II.  That  fouls  were  condemned  to  animate  mortal 
bodies,  in  order  to  expiate  faults  they  had  committed  in  a 
pre-exiftent  ftatc. 

For  we  may  be  aflured  from  the  infinite  goodnefs  of 
their  Creator,  that  they  were  at  firft  joined  to  the  pur- 
eft  matter,*  and  placed  in  thofe  regions  of  the  univerfe 
"Vvhich  were  moft  fuitable  to  the  purity  of  eftence  they  then 
poffefled  :  for  that  the  foul^  of  men  are  an  order  of  eften- 
tially  incorporate  fpirits,  their  deep  immerfion  into  ter^ 
rejlr'ial  matter,  the  modification  of  all  their  operations  by 
it,  and  the  heavenly  body  promifed  in' the  gofpel,a6  the  higheft 

perfection 

•  Origen  fuppofcd  that  our  fouls  being  incorporeal  and  invif- 
ible,  always  Hand  in  need  of  bodies  fuitable  to  the  nature  of  the 
places  where  they  exift. 


^7^ 


O       It 


pcrfe£lion  of  our  renewed  nature  clearly  evince.  Therefore 
if  our  fouls  exifled  before  they  appeared  inhabitants  of  the 
earth,  they  were  placed  In  a  purer  element,  and  enjoyed  far 
greater  degrees  of  happinefs.  And  certainly  he,  whofc 
overflowing  goodnefs  brought  them  into  exiftence,  would 
not  deprive  them  o.  'h.^ir  felicity,  until,  by  their  muta- 
bility, thoy  rendered  themftlves  Icfs  pure  in  the  whole  ex- 
tent of  their  powers,  and  became  difpofed  for  the  fufcep- 
ti^n  of  fuch  a  degree  of  corpf)rfcal  life,  as  was  ex26lly  anf- 
is'erable  to  their  prefcnt  difpofition  of  fpirit.  Hence  it  was 
neceffary  that  they  flioiild  become  terreftrial  men. 

III.  That  the  foul  of  Chrift  was  united  to  the  IVordhz- 
fore  the  incarnation.* 

For  the  fcriptures  teach  us,  that  the  foul  of  the  Melliah 
was  created  before  the  beginning  of  the  woild  :.  fee  Phil,  ii, 
5,  6,  7.  This  text  muft  be  underftood  of  Chrift's  human 
foul,  becaufe  it  is  unufual  to  propound  the  Deity  as  an  ex- 
ample of  humility  in  fcripture.  Though  the  humanity 
of  Chrift  was  fo  god-like,  ht;  emptied  himfelf  of  this  ful- 
nefs  of  life  and  glory,  to  take  upon  hi?}}  the  form  of  a  Jervant, 
It  was  this  Mefliah  who  converfed  with  the  patriarchs  un- 
der a  human  form  :  it  was  he  who  appeared  to  Mofes 
upon  the  holy  mount  :  it  was  he  who  fpoke  to  the  pro- 
phets under  a  vifible  appearance  :  and  it  is  he  who  will  at  laft 
come  in  triumph  upon  the  clouds,  to  reftoro  the  univerfe  ta 
its  primitive  fplendor  and  felicity. 

IV.  That  at  the  refurre^lion  we  fhall  be  clothed  with 
etherial  bodies. 

For  the  elements  of  our  terreftrial  compofitions  are  fuch, 
as  almoH:  fatally  entangle  us  in  vice,  paflion,  and  mifery. 
The  purer  the  vehicle  the  foul  is  united  with,  the  more  per- 
fect is  her  life  and  operations.  Befides,  the  fupreme  good- 
nefs,  who  made  all  things,  alTures  us,  he  made  all  things 

beft 

*  See  \\\\%  fubje<5l  more  fully  illuflrated  in  Dr.  Watts's  Glorjr 
of  Chrift, 


O  Pv  I  175 

beft  at  fiiTt  ;  and  thwcfore  his  recovery  of  us  to  o^ir  loft 
happinefs,  (which  is  the  di^fign  of  the  gofpel)  mud  reftorc 
us  to  our  better  bodies  and  happier  habitations  ;  which  is 
evident  from  i  Cor.  xv.  49 — 2  Cor.  v.  i ,  and  other  texts 
of  fcripture. 

V.  That  after  long  periods  of  time,  the  damned  fliall 
be  releafed  from  their  torments,  and  reftored  to  a  new  ftate 
of  probation. 

For  theDeity  has  fuch  referves  in  his  gracious  providence, 
as  will  vindicate  his  fovereign  goodnefs  and  wifdom  from 
all  difparagement.  Expiatory  pains  are  a  part  of  his  ado- 
rable plan.  For  this  fharper  kind  of  favor  has  a  righteous 
place  in  fuch  creatures,  as  are  by  nature  mutable.  Though 
linhas  extinguiihed  or  filenced  the  divine  life,  yet  it  has  not 
deftroyed  the  faculties  of  reafon  and  underftanding,  confid- 
cration  and  memory,  which  will  ferve  the  life  which  is  moft 
powerful.  If  therefore  the  vigorous  attraction  of  the  fen- 
fual  nature  be  abated  by  a  ceafelefs  pain,  thefe  powers  may 
refume  the  feeds  of  a  better  life  and  nature. 

As  in  the  material  fyftem  there  is  a  gravitation  of  thelefs 
bodies  towards  the  greater,  there  mufl^  of  neceflity  be  fome- 
thing  analagous  to  this  in  the  intelle6lual  fyftem  :  and  fmcc 
the  fpirits  created  by  God  are  emanations  ^LDdJIreatns  from 
his  own  abyfs  of  being  ;  and  ^s  felf-exij}ent  poiucr  mufl  needs 
fubje£l  all  beings  to  itfelf,  the  Dc^ity  could  not  but  imprefs 
upon  her  intimate  natures  and  fubftances,  a  central  tendency 
towards  himfelf,  an  effcntial  principle  of  re-union  to  their 
great  original, 

VI.  That  the  earth,  after  its  conflagration,  fhall  become 
habitable  again,  and  be  the  manfioa  of  men,  and  other  ani- 
mals, and  that  in  eternal  viciOitudcs. 

For  it  is  thus  exprefled  in  Ifaiah.  Behold  I  make  nevj  hea- 
vens and  a  new  earth  &c.  and  in  Heb.  i.  10.,  11,  12,  Thou 
Lord  in  the  beginning  haji  laid  the  four.dniions  of  the  earth  ; 
as  a  vejlurejhalt  thou  change  them^  and  they  Jh all  be  changed ^ 

&c. 


176  O       S       I 

Sec.  Where  there  is  only  a  change,  the  fubftance  is  not 
deftroyed ;  this  change  being  only  as  that  of  a  garment 
worn  out  and  decaying.  Tkefafiion  of  the  world  pajps 
away  like  a  turning  fcene,  to  exhibit  a  frefh  and  new  rep- 
rcfentation  of  things  ;  and  if  only  the  prefent  drefs  and 
appearance  of  things  go  off,  the  fubftance  is  fnppofed  tore- 
main  entire. 

Mo/heim\  EccLJtaJiical  Hijiory,  'vol,  I./.  219,  225. 

Cudnvorth*s  Intelle^lual  Syjiem,  <voL  2.  p.  818. 

The  PhcentXy  ^ol.  i.  p.  16,  17,  18,  28,  29,  31,  32,  46, 

47»  49'  50>  56'  57- 
Cheyne*s  Pbilojofhical  Principles  of  Religion  y  p.  47,  84. 
Travels  o/CyruSy  p,  235,  238. 

OSIANDRIANS,  a  denomination  among  the  Luther- 
ans, which  was  founded  in  the  year  1550,  by  Andrew  Ofi- 
ander,  a  celebrated  German  divine,  whofe  dodrine  amount- 
ed to  the  following  propofitions. 

I.  That  Chrifl,  confidered  in  h\s  human  nature  only, 
could  not,  by  his  obedience  to  the  divine  law^obtainy///?//?- 
cathn  and  pardon  for  fmners,  neither  can  we  be  jujiified 
before  God  by  embracing  and  applying  to  ourfelves, 
through  faith,  the  rlghtcoujnejs  and  obedience  of  the  man 
Chrift.  It  is  only  through  that  eternal  and  ejjentud  right" 
eoufnefs  which  dwells  in-  Chrid  confidered  as  God,  and 
which  refides  in  his  divine  nature,  that  is  united  to  the  hu- 
man, that  mankind  can  obtain  complete  juftification. 

II.  That  man  becomes  a  partaker  of  this  divine  right- 
eoujnef  by  faith  ;  fince  it  is  in  confcquence  of  this  uniting 
principle,  that  Chrift  dwells  in  the  heart  of  man,  with  his 
divine  righteoufnefs.  Now  whereever  this  divine  right- 
eoufnefs  dwells,  there  God  can  behold  no  fm.  Therefore, 
when  it  is  prefent  with  Chrift  in  the  hearts  of  the  regener- 
-ate,  they  are,  on  its  account,  confidered  by  the  Deity  as 
righteous,  although  they  be  fmners.     Moreover,  this  divine 

and 


F        A         F  177 

and  juftifiyng  righteoufnefs  of  Chrifl:  excites  the  faithful  to 
the  purfuit  of  holinefs,  and  to  the  i  .uctice  of  virtue. 

MoJheim*s  EccleJiajJicai  Hijlory,  njol.  4.  />.  46. 

OSSENI ANS,  a  denomination  in  the  firfl:  century,  which 
taught,  that  faith  may  and  ought  to  be  diflembled. 

Dufre/noy^s  Chronological  Tables,  'vol,  typ    105, 

JL  APISTS.  So  called  by  Proteftants,  from  their 
adhering  to  to  the  Pope.  Roman  Catholics  is  the  title  which 
they  apply  to  themfelves. 

The  word  Pope  is  derived  from  the  Greek  of  UoiTTTroc^ 
which  fignifies  a  father  ;  hence  he  is  ftyled  the  Father  of 
the  church. 

This  pontiff  is  llkewife  called  the  Vicar  of  Jefus  Chrift^ 
the  vifible  head  of  the  church,  and  the  fucceflbr  of  St.  Peter. 

He  wears  the  keys,  as  an  emblem  of  his  power  to  open 
the  gates  of  heaven  to  repentant  fmners,  and  to  excommu- 
nicate obftinate  offenders.  And  he  wears  the  triple  crown, 
to  inform  the  chriftian  world,  that  he  is  conftituted  with  fpi- 
ritual  jurifdiclion  over  priefls,  emperors,  and  kings. 

This  denomination  fuppofe,  that  the  bifhops  of  Rome 
are  the  defendants  of  St.  Peter,  and  in  that  quality  have, 
from  the  beginning,  exercifed  jurifdiftionover  the  churches. 

On  the  other  hand,  many  Proteflant  writers  have  dated 
the  rife  of  the  Papal  power,  from  the  year  606,  when  Pope 
Boniface  III,  aflumed  the  title  of  Univerfal  Bifhop, confer- 
red upon  him  byPhocas,  ending  A.  D.  1866..  Others  fix 
it  about  the  middleof  the  eighth  century,  A.  D.  756,  when 
Pepin  invefled  Pope  Stephen  with  the  temporal  dominion 
of  Rome,  and  the  neighbouring  territories,  upon  the  ceafing 
of  the  exarchate  of  Ravenna, 

^  y  They 


17^  le      A     p 

They  fiippofe,  in  the  primitive  church,  the  jiirifdidlloH 
of  billiops  was  equal  and  co-ordinate.     They  derived,  per- 
haps, fome  degree  of  pre-eminence  from  the  dignity  of  the 
fee  in  which  they  prefided.     They  polfeffed,  however,    no 
real  authority,  or  pre-eminence,  but  what  they  acquired  by 
fupcrior  abilities,  or  fuperior  fandity.     As  Rome  had  been 
lb  long  the  feat  of  empire,  and  capital  of  the  world,  itsbifh- 
ops  wen-  on  that  account, entitled  to  refpedl.     They  receiv- 
ed it  ;  but,  during  feveral  ages,  they  claimed  and  received 
nothing  more.     From   thofe  humble  beginnings,  they  ad- 
vanced v/iih  fuch  an  adventurous   and  well  dire6led  ambi- 
tion, that   they  eftablifhed  a  fpiritual   dominion   over  the 
minds  and  confciences  of  men,  to  which  all  Europe  fub- 
mitted  with  implicit  obedience  ;  till  at  length  their  formi- 
dable power  was  weakened  by  the  reformation. 

The  principal  points  which  diftlnguifh  the  PapiCs  from 
the  Proteftants,  together  with  a  few  of  the  reafjns  they 
bring  to  fupport  their  fentlments,  are  compri fed  in  the  fol- 
lowing fummary. 

I.     That  St.  Peter  was  defigned  by  Chrift  to  be  the  head 

6f  the  church  ;  and  the  bifliops  ot  Rome  being  his  fucceff- 
ors,  have  the  fame  apoftolic  authority. 

For  our  Saviour  declares,  in  Matt.  xi.  i8.  Thou  art  Pe- 
ter,  and  upon  this  rock  zuill  I  build  my  church  :  Therefore  the 
church  is  built  upon  Peter* 

A  fuccedion  in  the  church  is  now  necelTary  in  the  New 
Teftament,  as  Aaron  had  his  fucceflion  in  the  Old  ;  but 
there  can  be  no  certain  fucce/fion  now  (hewn,   but  in  the 

chair 

*  The  general  dcftrlne  of  the  charch  of  Rome,  is,  thatPeter  was 
not  only  appointed  by  our  Saviour;  the  chief  of  the  Apoftles,  and 
head  of  the  univre'-fal  church,  but  that  after  having  been  fcven 
years  hi  (hop  at  Antioch,  he  caw^  to  Rome,  where  he  was  bifhop 
twenty-five  years,  and  fuffered  martyrdom  under  the  Empe- 
ror Nero^ 


A 


179 


chair  of  St.  Peter  at  Rome  :  Therefore  the  bilhops  of  Rome 
are  the  true  fucceilbrs  of  Peter. 

The  church  of  the  Old  Teftamcnt  was  a  figure  of  the 
church  under  the  New  \  but  they  had  a  High  Priejl  above 
the  reft  ;  therefore  the  Pope  is  fupcrior  to  other  bifliops. 

II.  That  the  Roman  Catholic  church  is  the  mother 
and  miftrefs  of  all  churches  ;  and  cannot  poflibly  err  in  mat- 
ters of  faith. 

For  the  church  has  the  fpiiit  of  God,  to  lead  it  into  all 
truth.  The  gates  of  hell Jh all  not  prevail  againfi  it.  Matt. 
xi.  18.  Chrift,  who  is  the  zvay,  the  truth,  and  the  life, 
has  promifed  to  the  paftors,  and  teacher-  of  the  church 
•to  be  with  them  always^  even  to  the  end  of  the  ivorld.  Alatt. 
xxviii.  10,* 

It  is  from  the  teftimony  and  authority  of  tlie  church,  that 
we  receive  the  fcriptures,  and  believe  them  to  be  the  word 
of  God.  And  as  ihe  can  alTuredly  tell  us  what  particular 
book  is  the  word  of  God,  fhe  can  with  the  fame  confi- 
dence inform  us,  what  is  the  true  fenfe  pf  fcripture  in  con- 
troverted points  of  faith. 

III.  That  the  fcriptures  are  not  fufficient,  without  tra- 
dition, and  that  apoftolical  traditions  are  of  equal  authority 
with  the  fcriptures. 

For  St.  Peter  aflures  us,  that  in  St.  Paul's  epiftles,  thenc 
are  fome  things  hard  to  be  underflood,  zvhich  they  zvho  are  mi- 
le arned  and  unfahle,  wrefl,  as  they  do  alfo  the  other  fcriptures, 
to  their  own  deftruSlion.     2  Pet.  iii.   16. 

We  are  direded  in  2  Theff.  ii.  15,  Toflatidfafi  and  hold 

the 

*  The  Catholics  do  not  profefs  to  believe  that  the  Pope  is  in- 
fallible, fepai-ated  from  the  church.  According  to  them,  infalli- 
bility refides  in  the  reprefentatives  of  the  ufiiverfal  Catholic 
charch  ;  i.e.  the  body  ofbifiiops,  uniting  and  agreeing  wit  I| 
xh.ut  headj  the  bifhop  of  Rome. 


130  r        /\        r 

the  tradti'ionsy  ivhich  we  hav$  LeCn  taught ,  whether  by  word,  6t* 
by  epifile. 

IV.  That  there  are  feveii  facraments,  inftituted  by  Je- 
fus  Chrift,  viz.  Baptifm,  Confirmation,  Euchar'iji^  Penance t 
Extreme  Vn^ion,  Orders^  apd  Matrimony  :  and  tjiat  they 
confer  grace. 

To  prove  that  Confirmation  or  impofition  of  hands,  is  a 
facrament,  the  Roman  Catholics  argue  from  A£ls  viii.  17. 
^  hey  did  lay  their  hands  upon  them,  and  they  received  the  Holy 
Ghoji.  This  impofition  of  hands,  together  with  the  prayers 
here  fpecified,  was  no  doubt  the  facrament  of  Confirmation, 
For  here  is  an  outward  fign,  and  fpiritual  grace  ;  therefore 
Confirmation  is  a  facrament.* 

Penance  is  a  facrament  in  which  the  fms  we  commit  af- 
ter baptifm,  are  forgiven. t  It  includes  in  it  contrition  and 
painful  forrow  of  heart,  confefTion  to  the  prieft,  and  fatis- 
fa6tion  to  God  for  our  fms,  and  likewife  the  abfolution 
pronounced  by  the  prieft  i  as  minifter  of  the  facrament. 

'    ■  \  Chrift 

•The  church  of  Rome  mzmtSiitts,  thzt  Confirmation  is  thaC 
which  makes  us  perfedl  Chriftians.  The  bilhop  adminiftcrs  this 
facrament  to  bapiized  perfons  only,  by  the  impofition  of  hands 
and  prajer.  He  likewife  ufes  the  ceremony,  which  is  not  con- 
fidered  univerfally  to  be  eflential  of  anointing  the  perfon  con- 
firmed in  the  forehead  with  confecrated  oil  and  balm  in  the  man- 
ner of  a  crofs,  and  pronounces  thefe  words,  I Jign  thee  njoith  the 
fign  of  the  crofs,  and  confirm  thee  ivith  the  chrifm  of  fal'vatitn  in 
the  name  of  the  Father,  Son,  and  Holy  Ghofi. 

t  The  Catholics  fay,  that  Chrift  alone,  through  the  infinite 
dignity  of  his  perfon,  is  able  to  offer  up  to  Gob  a  fufficient  fatis- 
fadlion  for  our  fins.  But  having  fatisfied  fuperabundantly,  he 
could  apply  this  fatisfaftion  to  us,  cither  by  granting  an  entire 
remilTion,  or  changing  an  eternal  punifhment  into  a  temporal  one, 

X  The  abfolution  given  by  the  prieft,  after  confefTion  is  in  this 
jnan.ier.  Our  Lord  Jefns  Chrifi  ivho  has  left  ponver  in  his  church 
io  ahfiliic  all  firmer  s  nvho  truly  repent  and  believe  in  him,  of  his 
^^reat  mercy  forgive  c  thee  thine  0  fences  ;  and  by  his  authority  com-' 

Viitted 


PAP  iSr 

Chrift  inftltuted  this  facrament  when  he  breathed  upon  hig 
apoftles,  after  his  refurre^lion,  and  faid  unto  them,  Receive 
ye  the  Holj  Ghoji,  whofe  fttis  ye  retnit,  arc  remitted  ;  whofefms 
ye  retain^  are  retained.  John  xx.  23.  The  power  of  the 
priefthood  to  remit  fms  is  here  beftowed  upon  the  apofllcs 
and  their  fuccelTors  ;  therefore  penance  is  truly  and  properly 
a    facrament. 

To  prove  that  Extreme  UnBion  or  anointing  the 
fick  with  oil,  is  truly  a  facrament,  the  Roman  Catholics 
argue  from  James  i.  14,  15,  quoting  the  text  as  it  is  in  the 
vulgate  tranflation  ;  Is  anyftck  among  you^  Jet  him  call  for  the 
priejis  of  the  church,  and  let  them  pray  over  hiniy  anointing  him 
ivith  ail  in  the  name  of  the  Lord  ;  and  the  prayer  of  faith 
fhall  heal  thejich^  and  the  Lord  Jhall  raife  him  up,  and  if  he 
has  committed  fins  i   they  JJj  all  be  forgiven  him. 

That  Holy  Orders  is  a  facrament,  appears  from  r 
Tim .  iv.  1 4..  NegleSl  not  the  gift  that  is  in  thee,  luhich  was  giv^ 
en  thee  by  prophecy,  with  the  laying  on  the  hands  oftheprefbytery. 

That  Marriage  is  a  facrament,  is  evident  from  Eph. 
V.  32.  This  is  a  great  myfiery.  Matrimony  is  here  a  fign  of 
an  holy  thing,  reprefenting  the  conjunction  of  Chrift,  and 
his  church.     Therefore  it  is  a  facrament.* 

V. 

mitted  to  me,  1  abfol've  thee  from  all  thy  flnSy  in  the  name  of  the  Fa- 
ther,  Son,  and  Holy  GhoJl.     Amen. 

Chrift,  fay  this  denomination,  having  left  this  power  to  the> 
pallors  of  his  church,  the  fentence  is  looked  up  as  rendered  by 
him,  who  has  cftabliftied  them  judges.  It  is  his  invifible  high 
prieft  who  interiorly  abfolves  the  penitent,  while  the  prieft  exte- 
riorly exercifes  the  fundion. 

•  Notwithftanding  this,  they  enjoin  the  celibacy  of  the  clergy, 
and  pretend  ic  was  enjoined  upon  them  as  the  condition  of  their 
ordination,  even  from  the  apoftollc  age. 

The  church  of  Rome  do  not  allow  their  clergy  to  marry,  be- 
caufe  they  do  not  think  it  proper,  that  thofe,  who  by  their  cfEcc 
and  funftion,  ought  to  be  wholly  devoted  to  God,  (hould  be  di- 
verted from  thofc  duties  by  the  diftradionsofa  married  life,  j 
Cof.  xiii.  32j  33, 


ibz  P       A       F 

V.  That  in  the  mafs,  there  is  offered  unto  God  a  true 
and  propitiatory  facrifice  for  the  quick  and  dead  ;  and  that 
in  the  facrament  of  the  Eucharift,  under  the  forms  oi  bread 
and  ivine,  is  really  2ir\(\  Jub/lantially  prefent  the  body  and  blood f 
together  with  the  foul  and  divinity  of  our  Lord  Jefus  Chrift  .* 
and  that  there  is  a  converfion  made  of  the  ^\\Q\e  Jubjiance  of 
the  bread  into  his  body,  and  of  the  wine  into  his  bloody  which 
is  called  tranjubfiantiatiott, 

Ir.  Mai.  i,  lo,  ii,  God  rejeds  the  Jewilh  facrifice, 
but  declares  hi?  acceptance  of  that  facrifice,  or  pure  offer- 
ing, which  fhall  be  made  to  him  in  every  place  among  the 
Gentiles  ;  which  this  denomifration  fuppofe  refers  to  the 

facrifice  of  the  mafs. 

ChriH:,  in  the  infiitution  of  this  facrament,  faid  to  his 
apollles,  This  is  my  bcdy.  Matt.  xxvi.  26.  i.  e.  that  which 
is  contained  under  the  form  of  bread  is  my  true  body. 
Ciirift  transfigured  his  body  marvelloufly  on  the  mount, 
Mark  ix.  Therefore  he  is  able  to  exhibit  his  body  under 
the  forms  of  bread  and  wine."^ 

It  is  a  matter  of  difcipline,  not  of  doctrine,  in  the  Ro- 
man 

*  The  Catholics  fuppofe,  that  the  change  is  made,  when  the 
words  ofconfecration,  ordained  by  Chrift,  are  pronounced  by  the 
pneft.  Then  after  having  adored,  the  priell  elevates  the  hoft, 
nnd  the  chalice  to  be  feen  and  adored  by  the  people,  and  to  re- 
prcfen^  the  elevation  of  Chrift  on  the  crofs.  Chrift*s  words,  fay 
the  Catholics,  deter  ihem  from  referrins:  thofe  exterior  appear- 
ances to  Oie  fobftance  of  bread,  and  teach  them  his  body  is  really 
prefent.     Hence  they  pay  it  their  adorations. 

The  prieft,  in  faying  mafs,  makes  a  folemn  offering  to  Goo 
in  behalf  of  himO^lf  and  the  people  ;  and  the  Catholics  fuppofe, 
Jefus  Chrlfl,  who  is  prefent  on  the  altar,  offers  up  himfelf  to  big 
e;ernal  Father. 


P        A        F  183 

man  Catholic  church,  to  receive  the  Euchatifl  in  one  kind, 
that  is,  in  bread  only.* 

VI.  That  there  is  a  Purgatory  ;  and  that  fouls  kept 
prifoners  there,  do  receive  help  by  the  fnfFriiges  of  the 
faithful. t 

For  it  is  faid  in  i  Cor.  iii.  15.  If  any  mail's  work  Jh all 
burned,  hefhalljuffcr  lofs  ;  hut  he  himjelf  fldall  be  faved  ;  yet 
fo  as  by  fire  :  which,  fay  they,  may  be  underlbod  of  the 
flames  of  Purgatory. 

VII.  That  the  faints  reigning  with  Chrill  are  to  be 
honored  and  invoked  ;  and  that  they  do  offer  prayers  unto 
Goafor  us  \  and  their  relics  arc  to  be  had  in  veneration  J 

For  we  have  inftances  *.n  fcripture  of  honors  and  venera- 
tion paid  to  the  angels  by  the  fervants  of  God.  See  Jofh. 
V.  14,  15. 

God  has  promifed  to  his  faints,  power  over  all  nations. 
Rev.  ii,  26,  27.  Therefore  all  nations  ought  to  honor  the 
faints,  as  having  received  from  God  this  kingly  ^power 
over  .them. 

In  Rev.  V.  8.  The  elders  are  faid,  to  have  golden  vials  fdl 
ofodorst  which  are  the  prayers  of  the  faints.  See  alfo  Rev. 
viii.  4.     Zech»  i.  12. 

VIII.  That  the  linages  of  Chrift,  of  the  bleffed  Virgin. 
the  mother  of  God,  and  of  other  faints,  ought   to  be  re- 
tained 

*  All  the  priefts,  though  of  the  mod  exalted  degree,  in  private 
communion,  receive  as  ethers  do  in  one  kind. 

f  The  Reman  Catholics  fuppofe,  that  fouls  are  releafed  from 
Purgatory  by  the  prayers  and  ?!m",  which  are  olFt  red  for  them, 
principally  by  the  holy  facrificc  of  the  mafs.  They  call  Purga- 
tory, a  middle  ftate  of  fouls,  where  thofe  enter,  who  depart  this 
life  in  God's  grace,  yet  not  without  f  me  le^s  flains,  or  guilt 
of  punifhment,  which  retard  them  from  entering  heaven. 

X  The  Catholic^  fay,  they  do  not  c'*ve  divine,  but  only  rcla- 
Cive  honor  to  the  higheft  angel  or  fai.*t. 


iU  PAP 

faincd  in  churches,  and  honor  and  veneration  ought  to  be 
given  unto  them.* 

For,  the  images  of  chcruhims  were  allowed  in  the  temple  ; 
therefore  images  fhould  be  placed  in  churches,  and  had  in 
veneration. 

IX.  That  the  power  of  indulgencies  was  left  by  Chrift 
to  the  church,  and  that  the  ufe  of  them  is  very  beneficial 
to  chriftian  people. + 

For,  fay  they,  the  power  of  granting  indulgencies  was  left 
by  Chrift  to  the  church.  Matt.  xvi.  19.  I  will  give  unto 
thee  the  keys  of  the  kingdom  of  haaven,  and  whatfoever  thou /halt 
Vmdon  earth  ^Jhall  be  bound  in  heaven;  andwhatfoeVir  thoufiali 
Joofe  on  earth fjh all  be  loofed  in  heaven* 

By  an  indulgence,  the  Catholics  fay,  they  apply  the  me- 
rit of  Chrift's  life  and  death  to  their  fouls,  and  through  his^ 
thofe  of  the  holy  faints  and  martyrs. 

The  church  of  Rome  receives  the  Apoftle's  creed,  the  Ni- 
<?ene,  and  Athanafian  creeds.  They  receive  and  profefs  all 
other  things  delivered,  defined,  and  declared  by  the  ca- 
nons, and  general  councils,  and  particularly  by  the  council 

of  TrcBt.J 

The 

*  The  council  of  Trent  ordains,  that  all  the  honor,  which  is 
given  to  inaages,  fhould  be  referred  to  the  originals  which  are- 
reprefented  by  them. 

f  The  Catholics  fay,  they  do  not  mean  by  indulgencies  leave 
(0  commit  fin,  nor  pardon  for  (ins  to  come  ;  but  only  releafing 
by  the  power  of  the  keys,  committed  to  the  church,  the  debt  of 
temporal  punifhment,  which  may  remain  due  upon  account  of 
our  fins,  after  the  fins  thcmfeives,  as  to  the  guilt  and  eternal 
punifhment,  have  been  already  remitted  by  repentance  and 
confeflion. 

An  indulgence  is  granted  by  none  but  the  higher  powers  of  the 
church  ;  as  by  the  bifnops,  and  the  fupreme  head,  the  Pope. 

X  A   convocation  of  Roman  Catholic  cardinals,  archbifhops;^ 

bifhops 


PAP  185 

The  following  ceremonies,  and  many  others  too  tedious 
to  enumerate,  are  prac^ifcd  by  the  church  of  Rome  in  theic 
religious  worlhip. 

I.  They  makre  ufeof  the  fign  of  the  crofs  in  all  their  fa- 
craments,  to  give  us  to  underftand,  that  they  have  their  whole 
force  and  efficacy  from  the  crofs. 

II.  Sprinkling  holy  water  by  theprieft,  on  folemn  days, 
is  ufed  likewife  by  every  one  going  in,  or  coming  out  of 
a  church. 

III.  The  ceremony  of  bleffing  bells,  is  by  the  Catho- 
lics called  chri'iening  them  ;  becaufe  the  name  of  fome 
faint  is  afcribed  to  them,  by  virtue  of  whofe  invocation  they 
are  prefented,  in  order  that  they  may  obtain  his  favor  and 
protedion. 

I V.  They  have  a  cuftom  of  bovi^ing  at  the  name  of  Jefus. 

V.  They  keep  a  number  of  lamps  and  wax  candles  con- 
tinually burning  before  the  fhrines  and  images  of  the  faints. 

VI.  They  make  ufe  of  incenfe,  and  have  lighted  candles 
upon  the  altar  at  the  celebration  of  mafs. 

VII.  The  pra£lice  of  wafliing  the  poor's  feet  is  folem- 
nized  on  holy  thurfday,  by  all  the  princes  oftheRomifh  re- 
ligion in  Europe. 

The  church  of  Rome  obferves  a  variety  of  holy  days,  ^^ 
as  the  feftivals  of  Chrift  and  his  apoftles,  the  feftivals  of  the  TJ 
faints,  Sec. 

The  church  of  Rome  grants  a  Jubilee,  i.  e.  a  general  in- 
dulgence,  every  twenty-fifth  year,  and  oftener  upon  emer- 
gent occafions.^ 

Z  For 

bilhops,  and  divines,  who  affembled  at  Trent,  by  virtue  of  a  bill 
from  the  Pope,  A.  D,  15 16,  This  was  the  laft  general  council, 
called  in  oppofition  to  the  dcftrines  of  Luther  and  Calvin. 

*  A  Jubilee  is  a  folemn  indulgence,  with  certsla  privilcpei  not 
granted  on  other  occafions  ;  and  extends  to  the  whole  church. 


i86  PAS 

For  an  account  of  the  extent,  and  prefent  {late  of  the  Re- 
man  Catholic  religion,  [fee  Part  II.] 
Pops  Piuses  Creea. 

B~Juet^s  Expfitioncfthe  Catholic  CneAjp.  6z,  77,  85,  107. 
Challoner^i  Ttue  Principles  of  a  Catholic  <,  ^,8.  ^c. 
Gothtr^s  Papijl  Mijreprefentea  and  Reprt/entedy  p.  zz. 
Grounds  of  the  Catholic  DoSlrinty  p.  10,  1 1,  24,  25,  30,  34.* 
Explication  of  the  Sacrifce  of  th{  Mafs,  p,  22,  35. 
Roman  Catholic  Principles,  /).  5,  bV, 
Brent^s  Council  of  Trent,  p.  806. 
Bingharn's  Works,  'voL  I.  p.  153, 
WaUhe's  Hi/iory  if  the  Popes,  p,  24. 
Ribcrtfon's  Hijiory  of  Charles  V, 

PARMENIANITES.     [See  Donatifls.] 

PASAGINIANS,  a  denomination  which  arofc  in  the 
twelfth  century,  known  alfo  by  the  name  of  the  Circumcifed. 
Their  diftinguifliing  tenets  were  as  follow  : 

L  That  the  obfervation  of  the  law  of  M^j,  in  every 
thing,  except  the  offering  of  facrifices,  was  obligatory  upon 
Chriftians.  In  confequence  of  which,  they  circumcifed 
their  follov/ers,  abftaincJ  from  thofe  meats,  the  ufe  of  which 
was  prohibited  under  the  Mofaic  economy,  and  celebrated 
the  Jewifli  fabbath. 

II.  That  Chrifl:  was  no  more  than  xhtfirjl  and purefl 
creature  vfGoD. 

This  denomination  had  the  utmofl:  averfion  to  the  doc- 
trine and  difcipUne  of  the   church  of  Rome. 

Mojheim' s  Ecctefiafical  Miforj,  vol.  2.  p»  ^^6, 

PASSALORYNCHITES,  a  branch  of  the  Montanljls. 
They  held,  that  in  order  to  be  faved,  it  was  neceffary  to  ob- 
ferve  a  perpetual  filence  ;  wherefore  they  kept  their  finger 
conHantly  upon  their  mouth,  and  dared  not  open  it,  even  to 
fay  their  prayers. 

Their  name  is  derived  from  the  Greek  TiccTu-akog  ^  nail, 

and 


f        A        XJ  187 

and  ptv  a  nojirll ;  becaufe,  when  they  carried  their  finger  to 
their  mouth,  they  touched  their  nofe. 

Broughton*s  Hijiorical  Library ^  'vol.  2.  p.  Zl\% 

PATRICIANS,  a  denomination  which  arofc  in  the  fe-. 
cond  century  ;  fo  called  from  Pat  ruins  their  Iradcr. 

Their  diftlngulfhing  tenet  was,  that  the  fubftance  of  the 
flefh  is  not  the  work  of  God, but  of  the  D -vii.  On  which 
account  they  bore  fuch  hatred  to  their  own  bodies, as  fome- 
times  to  kill  themfelves. 


Bailey* s  DiSlionary,  ^jcL  2.      [See  Patricians, 


PATRIPASSI ANS.    [Sec  Noetians  and  Monarchians.] 

PAULIANS,  OF  PAULIANISTS,  a  denomination 
which  appeared  in  the  third  century  j  fu  called  ixomPaul  oi 
Sajnofatat    bifhop  of  Antioch. 

He  taught  that  the  Son  and  the  Holy  Ghoft  exiH:  in  God 
in  the  fame  manner,  as  the  faculties  of  reafon  and  aSfivity  do 
in  man.  That  Chrift  was  born  of  a  mere  man  ;  but  that 
the  reafon  or  wifdom  of  tke  Father  defcended  into  him,  and 
by  him  wrought  miracles  upon  earth,  and  inftru6led  the  na- 
tions ;  and  finally,  that  on  account  of  this  union  of  the  di- 
vine Word  with  the  man  Jefus, Chrift  might,  though  impro- 
perly, be  called  God. 

Mojheim^s  Ecchftaflical  Hijioryi  'vol.  i,  p,  248. 

P.\ULICIANS,  a  denomination  formed  in  the  feventh 
century,  by  two  brothers,  Paul  and  John,  inhabitants  of  Je- 
rufalem  ;  from  the  former  of whoip  they  derive  their  name. 
The  tenets  attributed  to  this  fe6l  are  as  follow  : 

I.  That  the  inferior  and  vifiblc  world  is  not  the  produc- 
tion of  the  Supreme  Being. 

II. 


i88  P        A        u         . 

II.  Thzt  the  evil  principle  wzs  engendcrcii  hy  darknep 
7l\\A  fre  ;  not  felf-originated  and  eternal.'^ 

III.  That  though  Chrift  was  the  Son  of  Mary ^  yet  he 
brought  from  heaven  his  human  nature. 

IV.  ThaiChrift  was  clothed  with  an  etherial,  celeflial, 
and  impafTible  body,  and  did  nc:  really  expire  on  the  crof^. 
Hence  they  refufed  to  pay  religious  homage  to  the  crofs. 

V.  That  the  bread  and  wine,  which  Chrift  is  faid  to 
have  adminitlered  to  his  difciples  at  his  laft  fupper,  only  fig- 
nifies  the  divine  difcourfes  and  exhortations  of  the  Saviour, 
•which  arc  a  fpiritual  food  and  nourifhment  to  the  foul, 
and  fill  it  with  repofe,  fatisfadlion,  and  delight.  Hence 
they  refufed  to  celebrate  the  institution  of  the  Lord's  fupper. 

VI.  They  rejected  the  books  of  the  Old  Teftament, 
and  looked  upon  i^s  writers  as  infpired  by  the  Creator  of  the 
world,  and  not  by  ths  Suprejtie  God*  They  received  all  the 
books  of  the  New  Teftament,  except  the  epiftles  of  St, 
Peter fV,'\\ic\i  they  rejected,  for  reafons  unknowrt  to  us. 

This  denomination  had  not.  like  the  Manicheans,  an  ec* 
clefiaftical  government  admiuiftered  by  biftiops,  priefts,  and 
deacoi^.  They  had  no  facred  order  of  men  diftinguifhed 
by  their  manner  of  life,  their  habit,  or  any  other  circum- 
ftance  from  the  reft  of  the  aflembly  ;  nor  had  councils,  {y- 
nods,  or  fuch  like  iriftitutions,  any  place  in  their  religious 
policy.  They  had  certain  dodlors  whom  they  called  Stinec- 
demi>  i.  e.  companions  in  the  journey  of  life ;  and  alfo  No- 
iarii.  Among  thefe  there  reigned  a  perfedl  equality,  and 
they  had  no  peculiar  rights,  privileges,  nor  any  external 
mark  of  dignity  to  diftinguilh  them  from  the  people.     The 

only 

*  They  confidered  eternal  matter  as  the  fource  of  all  evil ;  and 
believed  that  this  matter,  endued  from  all  eternity  with  life  and 
motion,  had  produced  an  aflive  principle  ;  which  is  the  foun- 
tain of  vice,  mifery,  and  diforder  ;  and  is  the  author  of  all 
material  fubftances^  whiie  God  is  the  Creator  and  the  Father 
^f  fpirits, 


P        E        D  1B9 

only  Hngularity  which  attended  their  promotion  to  the  rank 
of  doctors  was,  that  they  changed  their  lay-names  for  fcrip- 
ture  ones,  as  if  there  had  been  fometliing  peculiarly  venera- 
ble in  the  names  of  holy  men,  whofe  lives  and  aflions  are 
recorded  in  the  facred  writings. 

For  the  arguments  this  denomination  make  ufe  of  to  fup- 
port  their  dodrine  of  two  principles,  fee  Manicheans. 

Mojheim^s  Ecchjiafiical  Hijiory,  <vol.  2.  p.  175,  176. 

PEDOBAPTISTS.  So  called  from  the  Greek  of  TraicTof 
and(3a7rlAa-T/:?.  This  denomination  are  diftinguiflied  by  their 
adherence  to  infant  baptifmi  which  they  perform  by  afFufion 
or  fprinkling. 

It  feems  to  be  a  name  common  to  fcveral  religious  deno- 
minations. It  includes  Epifcopalians,  Congregationalifts, 
Prefbyterians,  Sandemanians,  and  others. 

They  all  profefs  to  believe,  that  baptifm  is  to  be  admin- 
iftered  to  believers  and  their  children,  and  that  the  infants 
of  vifible    Chriflians  belong  to  the  vifible  church  of  Chrift. 

In  fupport  of  infant  baptifm,  they  ufe  the  following 
arguments. 

That  the  vifible  church  is  one  and  the  fame  vifible  body, 
both  under  the  law,  and  under  the  gofpel. 

It  appears  that  the  vifible  church  of  Chrift  now  is  the 
fame  vifible  body  continued  from  Abraham.  For  the  Gen- 
tiles are  grafted  into  the  fame  ftock  from  which  the  unbe- 
lieving Jews  were  broken  off.  Rom.  xi.  17.  And  thou  be- 
ing a  wild  olive  tree t  wert  grafted  In  among  them  ^  and  with 
them  part  aheji  of  the  root  and  fatncfs  of  the  olive  tree.  That 
the  Gentiles  fhould  be  fellow  heirs  of  the  fame  body,  and 
partakers  of  his  promife  in  Chrift  by  the  gofpel.  See  alfo 
Matt  xxi.  43.     Eph.  ii,  to  the  end. 

The  covenant  made  with  Abraham  was  the  covenant 
©f  grace. 

For 


i^  FED 

For  Abraham  is  the  father  of  all  believers  in  Chrifl:. 
They  are  all  blefled  with  faithful  Abraham.  They  are  all 
his  children.  God  preached  before  the  gofpel  unto  Abra- 
ham, that  fhe  blejfmg  of  Abraham  might  come  on  the  Gentiles 
through  Jejus  Chriji. 

Believers,  being  the  feed  of  Abraham,  are  under  the  fame 
covenant,  and  entitled  to  the  fame  privileges,  which  they 
may  juilly  claim  for  their  infants.  For  the  promife  is  untt 
youy  and  to  your  children,  and  to  all  that  are  afar  offy  even  as 
viany  as  the  Lord  our  God  JJjall call.     A6ls  ii.  39. 

Baptifm  is  now  ufed  in  the  rootp  of  circumcifion,     For, 

I.  Circumcifion  was  appointed  to  be  the  token  of  the 
covenant  of  grace.  It  was  a  fign  and  feal  of  the  righ- 
tcoufnefs  of  faith.  The  fame  thing  is  fignified  by  chriftian 
baptifm. 

I I .  Circumcifion  w^as  appointed  to  be  the  facred  fym- 
bol  of  initiation  into  the  vifible  church.  So  baptifm  is  ^ 
feal  of  initiation  into  the  vifible  church. 

III.  The  fame  inward  grace  is  fignified  both  by  cir- 
cumcifion and  by  ba^ptifm.  Circumcifion  and  baptifm  are 
fubftantially  a  fign  of  one  and  the  fame  thing.  To  be  a 
Jew  inwardly  by  being  circumcifed  with  the  circumcifion 
of  the  heart,  and  to  be  a  Chriftian  inwardly  by  being  wafhed 
with  the  wafi:iing  of  regeneration, is  one  and  the  fame  thing, 

Baptifm  is  called  the  circumcifion  of  Chrift. 

Infant  baptifm  was  the  approved  pra6tice  of  the  apoftles. 

For  the  fcriptures  give  us  an  account  of  the  baptifm  of 
houfeholds,  and  thofe  no  doubt  contained  children.  The 
jailor,  and  his  hoiifehold  were  baptized.  So  alfo  was  Ly- 
dia,  and  her  houfehold.  And  St.  Paul  t«lls  us  he  baptized 
the  houfehold  of  Stephanus. 

The  Pedobaptifts  pra6l!fe  baptifm  by  afFufion,or  fprink- 
ling,  which  they  aflcrt  is  fcriptural,  from  the  incipoi-t  of  the 

•riginai 


L'  1^  Mf  191 

©riginal  word,  which,  fay  they,  fignifies  wafhing,  and  Is  iifcd 
in  fcripture  for  wafhirig  things,  which  were  not  dipped  in 
water.     Luke  xi.  38.     Matt.  vli.  4. 

The  influences  of  the  fpirit,  reprefented  in  baptifm,  arc 
often  expreffed  by  pouring  or  fprinkling,  as  the  renewinsjof 
the  Holy  Ghoft,  which  he  has  poured  out  or  fhed  on  us  abun- 
dantly. The  Pedobaptifts  fuppofe  that  fprinkling  was  the 
pra£lice  of  the  apoftles,  becaufe  fuch  great  numbers  were 
converted  and  baptized,  where  the  circumftances,  fliortnefs 
©f  time,  and  fituation  of  place  rendered  it  unlikely,  that  they 
were  baptized  by  immerfion.  They  do  not,  however, 
deny  the  validity,  but  only  the  neceflity,  of  baptizing  by 
plunging. 

Among  the  denomination  of  Pedobaptifls,  there  are  fome 
who  alTert,  that  the  baptifm  of  Chriil  by  John  is  not  an  ex- 
ample of  chriftian  imitation. 

They  fay,  Chrift  was  not  baptized  to  manifeft  his  repen- 
tance. Neither  did  he  fubmit  to  baptifm  as  an  example  to 
the  Jewifh  nation.  Nor  was  his  baptifm  a  token  of  being 
walhed  from  fm. 

They  fay,  his  baptifm  was  a  conformity  to  the  law  of 
prieftly  confecrations.  For  it  anfwered  to  the  wafhing  of 
the  high  prieft  at  his  admiffion  to  the  priellhood.  The 
thing  fignified  by  the  holy  garments  and  holy  crown  of  Aa-* 
ron,  were  accomplifhed  at  the  baptifm  of  Chrift.  The 
holy  anointing  of  Aaron  was  fulfilled,  when  Chrift  receiv- 
ed baptifm. 

They  attempt  to  prove  that  John's  baptifm  was  not 
chriftian  baptifm. 

I.  For  the  grand  defign  of  John's  baptifm  was  the  dif- 
covery  or  manifeftation  of  Chrift  ;  but  chriftian  baptifm  i§ 
wfed  for  different  purpofes. 

JI.    John's  baptifm  began  aod  ended  under  the  legal  dif- 

pcnfation. 


19: 


P        E 


penfation.    The  gofpel  kingdom  did  not  begin,until  Chrift 
arofe  from  the  dead. 

John's  baptifm  was  completed  before  the  death  of  Chrif!, 
and  confequently  fell  fliort  of  New  Teftament  times,  for, 
where  a  iejlament  zV,  there  muji  alfo  of  necejftty  he  the  death  of 
the   tejtator. 

Ill,  The  holy  Trinity  v/as  not  named  in  John's  bap- 
tifm. This  is  plain,  becaufe  there  is  an  account,  that  Jo?ne 
luere  baptized  by  John^  and  yet  had  not  heard  of  the  Holy  Ghofl, 
See  A6ts  xix.  2,  5.  The  confequence  is,  John's  baptifm 
was  not  chriftian  baptifm. 

C4  lark's  Scripture  Grounds  of  the  Baptifm  of  Infant  s» 
Par/on* s  Infant  Baptifm  Vindicated. 
Hoflnjoick^ s  Vindication  of  Infant  Baptifm. 
Larhrop^s  Sprinkling,  a  Scripture  Mode,  l^c% 
Ch'veland  on  Infant  Baptifm,  iS'c. 
Vifhe's    f  aphethDnf.'elling  in  the  Tents  of  Shem» 
Le'vs'is^s  Covenant  Inter  eft  of  the  Children  of  Believsrsi 
ITcivgood^ s Baptifm  of  Infant s^  aReafonahle  -Ser^ice^ 
■Strong's  Demonfration  of  Infant  Baptifm, 
Glafs's  Diftrtation  on  Infant  Baptifm, 
Allen  s  Effay  on  Outnxard  Chrifiian  Baptifm, 
Fijh  and  Crane'' s  Boptifm  ofjfefus  Chrifi  not  to  be  Im^ 
itated  by   Chriflians, 

PELAGIANS,  a  denomination  which  arofe  in  the  fifth 
century  ;  fo  called  from  Pelagius,  a  monk,  who  looked 
upon  the  doftrines,  which  were  commonly  received  concern- 
ing tlie  original  corruption  of  human  nature,  and  the  neccffity 
of  divine  grace  to  enlighten  the  underflanding  and  purify  the 
hearty  as  prejudicial  to  the  progrefs  of  holinefs  and  virtue, 
and  tending  to  eftablifli  mankind  in  a  prefumptuous  and  fa- 
tal fecurity.     He  maintained  the  following  do6lrines  : 

I,  That  xho  Cin^  of  our  frfi  parents  were  imputed  to 
them  only,  and  not  to  their  pofterity.  And  that  we  derive 
no  corruption  from  their  fall,  but  arc  born  as  pure  and  un- 

fpotted 


PET  193 

fpotted  as  Adam  came  out  of  the  forming  hand  of  hisCreator. 

II.  That  mankind  therefore  are  capable  of  repentance 
and  amendment,  and  of  arriving  to  the  highefl:  degrees  of 
piety  and  virtue,  by  the  ufe  of  their  natural  faculties  and 
powers.  That  indeed  external  grace  is  necelTary  to  excite 
their  endeavours,  but  that  they  have  no  need  of  the  internal 
fuccours  of  the  divine  fpirit. 

III.  That  Adam  was  by  nature,  mortal  ;  and  whether 
he  had  finned  or  not,  would  certainly  have  died. 

IV.  That  the  grace  of  God  is  given  in  proportion  to 
our  merits. 

V.  That  mankind  may  arrive  at  a  flate  of  perfection  In 
this  life. 

VI.     That  the  law  qualified  men  for  the  kingdom  of  hea- 
ven, and  was  fouaded  upon  equal  proniifes  with  the  gofpeL 

Mofbzini'i    EccUfiaJlical  Hijiory.  '■ooL  !.;>.  412. 
Di^icnary  of  Arts  and  Sciences,  ^voL  $,  />>  2378. 

PEPUZIANS,     [See  Montanias.] 

PETROBRUSSIANS,  a  denomination  which  was  for- 
med about  the  year  mo  in  Languedoc  and  Provence,  by 
Peter  de  Bruys,  who  taught  the  following  do^lrines  : 

I.  That  no  perfons  whatever  were  to  be  baptized  be- 
fore they  came  to  the  full  ufe  of  their  reafon. 

II.  That  it  was  an  idle  fcpcrftition  to  build  churches 
for  the  fervice  of  God,  who  v/ill  accept  of  a  fincere  v/or- 
(hip,  wherever  it  is  offered.  And  that  therefore  fuch  chur- 
ches, as  had  already  been  ereftcd,  were  to  be  pulled  down 
and  dcftroyed. 

III.  That  the  crucifixes  deferved  the  fame  fate. 

IV.  That  the  real  body  and  blood  of  Chriftwerc  not 
exhibited  in  the  Eucharift,  but  were  only  reprcfented  it\ 
that  holv  ordinance,  by  their  figures  and  fymbols. 

A  a  '  V, 


194-  i'        H        O 

V.  That  the  oblations,  prayers,  and  good  works  of  the 
living,  coi:ld  be  in  no  refpedl  advantageous  to  the  dead. 

Mojhdtns  Ecclejiajiical  Hijlory^  'vol.  2.  />.  446,447. 

PHILADELPHIAN-SOCIETY,  the  followers  of 
Jans  Leadly,  who,  towards  the  conclufion  of  the  feven- 
teenth  century,  by  her  vifions,  predictions,  and  doctrines, 
gained  a  confiderable  number  of  difciples  ;  among  whom 
were  fome  perfons  of  learning.  This  woman  was  of  o- 
pinion,  that  all  dilfentions  among  Chrlftians  would  ceafe, 
and  the  kingdom  of  theRedecmer  become,  even  here  below, 
a  glorious  fccne  of  charity,  concord,  and  felicity,  if  thofe 
who  bear  the  name  of  Jefus,  without  regarding  the  forms 
of  do6lrine  and  difcipline,  which  diftinguifh  particular  com- 
munions, would  all  join  in  committing  their  fouls  to  the 
care  of  this  internal  guide,  to  be  inftruCled,  governed,  and 
formed  by  his  divine  impulfe  and  fuggeftions.  She  went 
fiill  further,  and  declared  in  the  name  of  the  Lord,  that 
this  defirable  event  would  happen  ;  and  that  {he  had  a  di- 
vine commiflion  to  proclaim  the  approach  of  this  glorious 
communion  of  faints,  v/ho  were  to  be  gathered  together 
in  one  vifible  iiniverral  church,  or  kingdom,  before  the 
diiTolution  of  this  earthly  globe.  This  prediction  (he  deli- 
vered with  a  peculiar  degree  of  confidence,  from  a  notion 
that  her  Phtladelphian-Soc'iety  was  the  true  kingdom  of 
Chrift,  in  which  atone  the  divine  fpirit  refided  and  reigned. 
She  al fo  maintained  the  final  reftoration  oi  all  intelligent  bg-- 
irigs  to  perfetSlion  and  happlnefs, 

Mojbeim,    ilid^  <vol.  ^,  p,  66j  6j, 

PHOTINI ANS,  a  denomination  in  the  fourth  century  ; 
fo  called  from  Photinus,  bilhop  of  Sirmium,  in  Pannonia. 
He  taught,  that  Jefus  Chrift  was  born  of  the  Holy  Ghoft» 
and  the  Virgin  Mary  ;  that  a  certain  dltjine  emanation^  or 
ray,  (which  he  called  the  Word)  defcended  upon  this  ex- 
traordinary man  ;  that  on  account  of  the  union  of  the  di^ 
vine  JVord  with  his  human  nature,  Jefus  was  called  the  Son 

of 


of  God,  nay,  God  himfelf  ;  and  that  tlie  Holy  Ghoft  was 
jiot  a  diftin^l  pcrfon,  but  a  celertial  viriue  proceeding  from 
the  Deity* 

Mijheim^s  Ecdefiajlical    tJtJlory,  'vol.  I.  p.  346. 

Br  ought  en's  Hijiorical  Library,  <vol.  2.  p.  44 1  • 

PICARDS.     [See  Adamites.] 

PIETISTS,  a  denomination  in  the  feventecnih  cen- 
tury, which  owed  its  origin  to  the  pious  and  learned  Spen- 
fer,  who  formed  private  focieties  at  Francfort,  in  order  to 
promote  vital  religion.  His  followers  laid  it  down  as  an 
elTential  maxim,  that  none  foould  be  admitted  into  the 
miniftrv,  but  fuch  as  had  received  a  proper  education,  were 
diltinguifhed  by  their  wifdom  and  fan£lity  of  manners,  and 
had  hearts  filled  with  divine  love.  Hence  they  propofed  an 
alteration  of  the  fchopls  of  divinity,  which  confided  in  the 
following   points. 

I.  That  the  fyftematical  theology,  which  reigned  in 
the  academies,  and  was  compofed  of  intricate  and  difputa- 
ble  do6lrines,  and  obfcure  and  unufual  forms  of  cxpref- 
fions,  (hould  be  totally  abolifhed. 

II.  That  polemical  divinity,  which  comprehended  the 
controverfies  fcbfifting  between  Chrillians  of  different  com- 
munions, (hould  be  lefg  eagerly  ftudied,  and  lefs  frequently 
treated,  though  not  entirely  negleded. 

III.  That  all  mixture  of  philofophy  and  human  learn- 
ing  with  divine  wifdom,was  to  be  mod  carefully  avoided. 

IV.  That,  on  the  contrary,all  thofe  who  were  defigncd 
for  the  miniftry  Ihould  be  accuflomed  from  their  early 
youth,  to  the  perufal  and  fludy  cf  the  holy  fcripturesy  and  be 
taught  a  plain  fyftem  of  theology,  drawn  from  thefe  uner- 
ring fources  of  truth. 

V.  That  the  whole  courfe  of  their  education  was  to  be 
fo  direded,  as  to  render  them  ufeful  in  life,  by  the  pracfti- 

cal 


xij6  IP        t^        JB 

cal  p.TvVcr  of  their  do£lrlne,  ;ind  the  commanding  influence 
of  ihcir  example. 

Mojher-ns  Ecclejiajiical  Hiftory,  'voL  4.  p.  454  460. 

PRiE-ADAMITES.  This  denomination  began  about 
the  middle  of  the  fijtleenth  century.  Their  principal  tenet  is, 
that  there  mi^Ji  have  been  men  before  Adam-  One  proof  of 
this  they  bring  from  Rom.  v.  t  2,  13,  14.  The  apoftle  fays, 
fin  was  in  the  zvcrld  till  the  law^  meaning  the  law  given  to 
Adam.  But  fm  it  is  evident,  was  not  imputed,  though  it 
might  have  been  committed,  till  the  time  of  the  pretended 
firft  man  ;  For  fin  is  not  imputedy  where  there  is  no  law. 

The  ele<51:ion  of  the  Jews  is  a  confequence  of  the  fame 
fyftem.  It  began  at  Adam,  v/ho  is  called  their  father  or 
founder.  God  is  alfo  their  father, having  efpoufed  the  ju- 
daical  church-  The  Gentiles  are  only  adopted  children,  as 
being  Prse-A.damites.  ^  Men  (or  Gentiles)  are  faid  to  be 
made  by  the  word  of  God.  Gen.  i.  26,  27.  Adam,  the 
-founder  of  the  Jewifli  nation,  whofe  hiftory  alone,  Mofes 
wrote,  is  introduced  in  the  2  Ch^p.  as  the  workmanfliip  of 
God's  own  hands. 

Cain  having  killed  his  brother  Abel,  was  afraid  of  being 
"killed  himfelf  ;  by  whom  ?  He  married  ;  yet  Adam  hatl 
then  no'  daughter  :  what  wife  could  he  get  ?  He  built  a 
town  ;  what  architects,  mafons,  carpenters,  and  workman 
did  he  employ  ?  The  anfwer  to  all  thefc  queftions  is,  iu 
one  word;  Pra^-Adamites, 

The  deluge  only  cvetflowed  the  country  inhabited  by 
Adam's  pofterity,  to  punifli  them  for  joining  in  marriage 
with  the  Prse- Adamites  and  follov;ing  their  ill  courfes. 

The  progrefs  ?.nd  improvements  in  arts,  fciences,  &:c^ 
eouid  not  make  fuch  advances  towards  perfedion,  as  is  rep* 

refented 

•  Obferve  the  plursl  number  is  here  ufed  in  contradiftindiof, 
to  the  founder  of  the  Jewifh  nation,  who  is  called  Adsm,  hisp^ 
3]ad  only  in  che  lingular 'nambero 


PRE  197 

refented  ihcy  did  between  Adam  and  Mofes,  unlcfs  they  had 
been  cultivated  before. 

Laftly,  the  hiftorlcs  of  the  Chaldeans,  Egyptians,  and 
Cliinefc  ;  circumftantially  related,  and  whofc  chronology, 
is  founded  on  aflrDnomlcal  calculations,  arc  the  cleared  de- 
monftration  of  the  exiftence  of  men  before  Adam. 

Peyzerus  in  his  hooky  entitle  J.,  Men  before  Adam. 

Picart^s  Religious  Ceremcnies, 

Afiatic  Ml f ceil  any. 

Blount* s  Grades  of  Reajon, 

PREDESTINARIANS,  a  name  given  to  thofe  in  the 
ninth  century,  who  followed  the  do6lrines  of  Godefcalcus, 
a  German  monk,  whofe  fentiments  were  as  follow. 

I.  That  the  Deity  predeftinated  a  certain  number  to 
falvation,  and  others  to  deftrudlion,  before  the  world 
was   formed, 

II.  That  God  predeftinated  the  wicked  to  eternal 
punifhment,  in  confequence  of  their  fms,  which  were  freely 
committed,  and  eternally  forefeen. 

III.  That  Chrift  came  not  to  fav^e  all  men  ;  and  that 
none  (hall  perifti  for  whom  h&Jhedhis  blood. 

IV.  That  fmce  the  fall,  mankind  cannot  exercife /r^r 
^'jllli  only  to  do  that  which  is  evil. 

Mojheim' s  Eccle/lajlical  Hijloryy  'vol.  z.p,  i^p. 
Ecchjiajlical  Hijlory  cf  France y  /•  63. 
Master's  Church  Hijlory,  chap.  x.  p.  263. 

PRE-EXISTENTS,  a  name  which  may,  perhaps,  not 
improperly  be  applied  to  thofe  who  hold  the  docflrine  of 
Chrift's  pre-exiftence.  This  name  comprehends  two  rlaf- 
fes  ;  the  Arians,  who  defend  Chrift's  pre-exiftence.  but 
deny  that  he  is  a  divine  perfon  ;  and  others  on  the  Calvinift 
fyftem,  who  alTert  both  his  divinity,  and  that  his  intelligent 
Ijceated  foul  was  produced  into  being,^jand  united,  by  an  in- 
effable • 


I9S  P       R       F 

effable  union,  to  the  fecond  perfon  of  the  Trinity,  before 
the  heavens  and  the  earth  were  created.* 

Under  the  article  Arians,  the  reac/er  has  been  prefented 
with  the  view  of  the  fyftem  of  Arius  and  his  immediate 
followers. 

The  fentiments  of  the  celebrated  Dr.  Richard  Price,  are 
brought  to  view  under  the  article  Unitarians.  And,  per- 
haps, fome  may  be  gratified  wiih  a  fhort  (ketch  of  the  plan, 
which  was  maintained  by  Dr.  Samuel  Clarke. 

This  learned  man  held  that  there  is  one  fupreme  caufe 
and  original  of  all  things  ;  one  fimple,  uncompounded,  un- 
divided, intelligent  agent,  or  perfon. +  And  that  from  the 
beginning,  there  exifted  with  the  firO:  and  fupreme  caufe,  or 
Father,  a  fecond  perfon,  called  the  Word,  or  Son.  This 
Son,  is  our  Loid  Jefu?  Chrift,  He  derived  his  being,  his 
attributes,  and  his  powers  from  the  F'-^her  ;  he  is  therefore 
called  the  Son  of  God,  and  the  only  begotten. $  For  ge- 
neration, when  applied  to  God,  is  on^v  a  figurative  word, 
(ignifying  immediate  derivation  of  bcng  ind  life  from  him. 
This  production  or  derivation  of  the  Son  is  incomprehenfi- 
ble,and  took  place  before  the  world  began.  To  prove,  that 
Jefus  Chrifi  was  generated,  or  produced  into  be* np:  before 
the  world  was  created,  the  Dr.  adduces  the  following 
T-onfiderations. 

The  Father  made  the  world  by  the  operation  of  the  Son 

John 

*  This  clafs  of  Pre-exiftents  are  not  entirely  agreed  in  their 
fentiments. 

f  This  learned  divine  confiders  this  do6lrIne  as  the  foundation 
of  piety,  and  the  firfl  principle  of  natural  religion.  He  fuppofes, 
that  all  the  texts,  which  fpcak  of  the  one  God,  the  cniy  God, 
the  Father,  the  moj}  High,  are  to  be  confidered  as  eflabllihing  the 
perfcnal  unity  of  one  only  Supreme  Being. 

X  Dr.  Clarke  waves  calling  Chrlll  a  creature,  as  the  ancieai 
Arians  did,  and  principally  on  that  foumiation,  difdaims  the 
charge  of  Arianifm. 


PRE  199 

John  1.  3,  10.  i  Cor.  vlii  6.  Eph.  iii.  9,  &c.  The  ac- 
tion of  the  Son,  both  in  making  the  world,  and  in  all  his 
other  operations,  is  only  the  exercifc  of  the  Father's  power 
communicated  to  him,  after  a  manner  to  us  unknown. 

That  all  ChrilVs  authority,  power,  knowledge,  and  glo- 
ry, are  the  Father's  communicated  to  him,  Dr.  Clarke  en- 
deavours to  prove  by  a  variety  of  paiTages  of  fcripture. 

The  Son  before  his  incarnation  with  God,  was  in  the 
form  of  God,  and  had  glory  with  the  Father.  John  i.  4. 
xvii.  5.     Phil.  ii.  5. 

The  Son,  before  his  incarnation,  made  vifible  appearan- 
ces, and  fpake,  and  adled  in  the  name  and  authority  of  the 
invifible  Father. 

Dr  Clarke  calls  Chrift  a  divine  perfon,  folely  on  account 
of  the  power  and  knowledge,  which  were  communicated  to 
him  by  the  Father.  He  indeed  owns,  thar  Chrift  is  an  ob- 
ject of  religious  worfhip  ;  but  then  he  confines  it  to  a  lim- 
ited fenfe.  The  worfhip  paid  to  Chrift  terminates  not  in 
him,  but  in  the  fupreme  God  and  Lord  of  all.* 

Clarke's  Scripture  Dodrine  of  the  Trinity^ 

Doddridge'' 5  tenures* 

The  doflrine  of  the  pre-exiftence  of  Chrift's  human  foul 
has  been  held  by  feveral  divii'es  ;  as  Mr  Fleming,  Dr. 
Goodwin,  &c.  Thefe  gentlemen  all  profcfs  to  maintain 
the  divinity  of  Chrift. 

As  their  fentiments  are  nearly  fimilar,  the  brevity  of  this 
work  will  not  admit  of  particularly  noticing  them. 

The  followincj  fketch  of  the  plan  of  the  late  pious  and 
ingenious  Dr.  Watts,  is  feleded  from  the  reft. 

He  maintained  one  fupreme  God,  dwelling  in  the  hu- 
man nature  of  Chrift,  which  he  uippofed  to  have  exifted 
the  firft  of  all  creatures  ;  and  fpeaks  of  the  divine  Logos^ 

as 

•  The  compiler  is  (hort  on  this  plan,  bedufe  of  its  fiinilarity 
Co  the  Ariaa  fyHem^  waich  is  particilarly  deicribed. 


20O  PRE 

as  the  wifdom  of  God,  and  the  Holy  Spirit  as  the  divine 
pov'-^r,  or  ihe  influence  and  tWc£i  of  it  ;  which  he  fays,  is 
a  fcriptural  perfon,  i.  e.  fpoken  of  figuratively  in  fcriptiire, 
under  perfonal  charadlers."^ 

In  order  to  prove,  that  Chrift's  human  foul  exided 
previous  to  his  incarnation,  the  following  arguments  are 
adduced.  ^^ 

I.  Chrift  is  reprefented  as  his  Father's  meffenger,  or 
angel,  being  diilind  from  his  Father,  fent  by  his  Father 
long  before  his  incarnation,  to  perform  actions,  which  feeni 
to  be  too  low  for  the  dignity  of  pure  Godhead.  The  ap- 
pearances of  Chrift  to  the  patriarchs  are  defcribed  like  the 
appearances  of  an  angel,  or  man,  really  diftin^l  from  God, 
yet  fuch  an  one  in  whom  God  or  Jehovah  had  a  peculiar 
in-dwelling,  or  with  whom  the  divine  nature  had  a  per- 
fonal union. 

II.  Chrid,  when  he  came  into  the  world,  is  fald,  in  fev- 
cral  pafiages  of  fcripture,  to  have  divefted  himfelf  of  fome 
glory,  which  he  had  before  his  incarnation.  Now,  if  there 
had  exifted  before  this  iime  nothing  but  his  divine  nature, 
this  divine  nature  could  not  properly  divert  itfelf  of  any  glo- 
ry. /  have  glorified  thee  on  earthy  I  have  finifijed  the  work 
zvhlch  thou  gcivejl  me  to  do.  And  now  ^  O  Fat  her  j  ghrify  thou 
me  with  thine  own  [elf,  with  the  glory  which  I  had  zvith  thee 
before  the  world  was.  See  John  xvii.  4,  5.  Te  know  the 
grace  of  our  Lord  jejus  Chrijly  that  though  he  was  rich ^  yet 
for  our  fakes  he  became  -poor,  that  yoUy   through  his  poverty  ^ 

might  be  made  rich.     2  Cor.  viii.    9.      It  cannot  be  faid  of 
God»  that  he  became  poor.     He  is  infinitely  felf-fufficient, 
ric  is  necelTarily  and  eternally  rich  in  perfedlions  and  glo- 
ries. 

*  Dr.  Watts  fays,  in  his  preface  to  the  Glory  of  Chrift,  that 
true  and  proper  Deity  is  afcribcd  to  the  Father,  Son,  and  Holy 
Spirit, 

The  exprefii'^n,  Son  o/God,  he  fuppofes,  is  a  title  appropria- 
ted, exCiufively,  to  ihe  humanity  of  Cbrift, 


PRE  201 

lies.  Nor  can  it  be  fald  of  Chrid,  as  man,  that  he  was 
rich,  if  he  was  never  in  a  richer  ftate  before,  than  while  he 
was  on  earth. 

It  feems  needful,  that  the  foul  of  Chrill  fliould  pre-exift, 
that  it  might  have  opportunity  to  give  its  previous  actual 
confent  to  the  great  and  painful  undertaking  of  atonement 
for  our  fins.  It  was  .he  human  foul  of  Chrifl:,  that  endu- 
red the  weaknefs  and  pain  of  his  infant  ftate,  all  the  labors 
and  fatigues  of  life,  the  reproaches  of  men,  and  the  fuffer- 
ings  of  death.  The  divine  nature  is  incapable  of  fufFering. 
The  covenant  of  redemption  between  the  Father  and  Son 
is,  therefore,  reprefented  in  fcripture  as  being  made  before 
the  foundation  of  the  world.  To  fuppofe,  that  fimpls 
Deity,  or  the  divine  effence,  which  is  the  fame  in  all  the 
three  perfonalities,  Ihould  make  a  covenant  with  itfelf,  is 
inconfiflent. 

Chrift  is  the  angel  to  whom  God  was  in  a  peculiar  man- 
ner united,  and  who,  in  this  union,  made  all  the  divine  ap- 
pearances related  in  the  Old  Teftament. 

God  is  often  reprefented  in  fcripture  as  appearing  in  a 
vifible  manner  and  afTuming  a  human  form.  See  Gen.  iii. 
8.  xvii.  I.  xxviii.  12.  xxxii.  24.  Exod.  ii.  2,  3,  and 
a  variety  of  other  paffages. 

The  Lord  Jehovah,  when  he  came  down  to  vifit  men, 
carried  fome  enfign  of  divine  majcfty  ;  he  was  furrounded 
with  fome  fplendid  appearance.  It  was  fuch  a  light  ap- 
peared often  at  the  door  of  the  tabernacle,  and  fixed  its  abode 
on  the  ark  between  the  cherubims.  It  was  by  thejews,ca]led 
theShekinah,i.  e.  the  habitation  of  God.  Hence  he  is  defcri^ 
bed  as  dwelling  in  light,  and  clothed  with  light  as  with  a  gar^ 
ment.  In  the  midft  of  this  brightncfs,  there  feems  to  have 
been  fometimes  a  human  fnape  and  figure.  It  was  proba- 
bly of  this  heavenly  light,  that  Chrill  diverted  himfelf,  when 
he  was  made  flefh.  With  this  he  was  covered  at  his  tranf- 
liguration  in  the  mount,  when  his  garments  vjere  white  as  the 

B  b  iight\ 


ao2  r  K  is 

light  :  And  at  his  afcenfion  into  heaven,  when  a  bright 
cloud  received  or  inverted  him,  and  when  he  appeared  to 
John.  Rev.  i,  13.  And  it  was  with  this,  he  prayed  his 
Father  would  glorify  him. 

Sometimes  the  great  and  blefTed  God  appeared  in  the 
form  of  a  man  or  angel.  It  is  evident,  that  the  true  God 
refided  in  this  man  or  angel  i*  becaufe,  on  account  of  this 
i.mion  to  proper  Deity,  the  angel  calls  himfelf  God, the  Lord 
God.  He  alTumes  the  mod  exalted  names  and  charaders 
of  Godhead.  And  the  fpeclators,  and  the  facred  hiftorians, 
it  is  evident,  confidered  him  as  true  and  proper  God.  They 
payed  him  the  higheft  worfliip  and  obedience.  He  is  prop- 
erly ftyled //6^  angel  of  GoTt* s  prefence,  Ifai.  Ixiii.  The 
rnejfjenger  or  angel  of  the  covenant.     Mai.  iii.  I, 

This  fame  angel  of  the  Lord  was  the  particular  God, 
and  king  of  the  Ifraelites.  It  was  he  who  made  a  covenant 
with  the  patriarchs — who  appeared  to  Mofes  in  the  burn- 
ing bufh — who  redeemed  the  Ifraelites  from  Egypt — who 
conduced  them  through  the  wildernefs — who  gave  the  law 
at  Sinai — and  tranfaded  the  affairs  of  the  ancient  church. 

The  angels,  who  have  appeared  fince  our  blefled  Saviour 
became  incarnate,  have  never  afllimed  the  names,  titles,  cha- 
raflcrs,  or  worihip  belonging  to  God. 

Hence  we  may  infer,  that  the  angel,  who  under  the  Old 
Tertament,  aiTumed  divine  titles,  and  accepted  religious 
worraip,  was  that  peculiar  angel  of  God's  prefence  in  whom 
God  refided.  or  who  was  united  to  the  Godhead  in  a  pecu- 
liar manner,  even  the  pre-exiftent  foul  of  Chrift,  who  af- 
terwards took  flefh  and  blood  upon  him,  and  was  called  Je- 
fus  ChriO:  on  earth. 

Chrift 

*  Gob,  confidered  in  the  perfon  of  the  Father,  is  always  rep- 
refented  as  invifible,  njohom  no  man  hath  feen^  ncr  can  fee.  But 
Jefus  Chrift  is  defaibed,  as  the  image  of  the  invifible  God,  the 
brightnefs  cf  (he  Father  %  glory »  and  he  in  tuhom  the  Father  dwells, 
Chrift  was  therefore  the  perfon,  by  whom  God  appeared  to  maa 
under  the  Old  TeHament,  by  the  name  Jehovah, 


Chrift:  reprefents  himfelf  as  one  with  the  Father.  I  and 
the  Father  are  one.  John  x.  30.  See  alfo  John  xiv.  10,  i  r . 
There  is,  we  may  hence  infer,  fiich  a  peculiar  union  be- 
tween God  and  the  man  Chrift  Jefus,  both  in  his  pre-ex- 
iftent  and  incarnate  ftate,  that  lie  may  properly  be  called 
G9d-man  in  one  complex  per  Ton. 

Among  thofe  expreflions  of  fcripture,  which  difcover  the 
pre-exiflence  of  Chrift,  there  are  feveral  from  which  we 
may  derive  a  certain  proof  of  his  divinity. 

Such  are  thofe  places  in  the  Old  Tcftament,  where  the 
angel  who  appeared  to  the  ancients  is  called  God,  the  aK 
mighty  God,  Jehovah,  the  Lord  ofhojis,  lam  that  I  am,  ^c. 

Dr.  Watts  fuppofes,  that  the  do(5lrine  of  the  pre-exiflence 
of  the  foul  of  Chrift,  explains  dark  and  difficult  fcriptures, 
and  difcovers  many  beauties  and  proprieties  of  expreftion  in 
the  word  of  God,  which  on  any  other  plan  lie  unobfervcd. 

For  inftance,  in  Col.  i.  15,  6<c.  Chrift  is  defcribed  as 
the  Image  of  the  invlftble  God,  the  firjl -horn  of  every  creature. 
His  being  the  image  of  the  invifible  God,  cannot  refer 
merely  to  his  divine  nature,  for  that  is  as  invifible  in  the 
Son  as  in  the  Father  \  therefore  it  fcems  to.  refer  to  his  pre- 
cxiilent  foul  in  urrion  with  the  Godhead. 

Again,  when  man  is  faid  to  be  created  in  the  image  of 
God,  Gen.  i.  a,  it  may  refer  to  the  God-man,  to  Chrift  in 
his  pre-exiftent  ftate.  God  fays,  Let  us  make  man  in  cur 
image,  after  our  lihnefs.  The  word  is  re-doubled,  perhaps 
to  intimate,  that  Adam  was  made  in  thelikenefs  of  the  hu- 
man foul  of  Chrift  ;  as  well  as  that  he  bore  fomething  of 
the  image  and  refemblance  of  the  divine  nature. 

From  this  view  of  Dr.  Watts's  plan,,  and  what  Is  exhib- 
ited of  the  Arian  fcheme,  the  difference  will  be  obviou?. 
They  are  thus  diftinguiftied  by  Dr.  Price. 

This  fyftem,  fays  he,  fpeaking  of  Dr.  Watts's  fenti- 
ments,  differs  from  Arianifm  in  alTcrting  the  do6lrine   of 

Chrift's 


:o4  PRE 

Chrift's  confifling  of  two  beings,  one  the  felf-exiflent  Cre- 
ator, and  the  other  a  creature,  made  into  one  pcrfon  by  an 
ineffable  union  and  in-dwelling,  which  renders  the  fame  at* 
tributes  and  honors  equally  appHcable  to  both. 

Watts':  Glory  ofChriJi.f.  6,  7,  42,  43,  45,  151, 
154,  157,  168,  171,  190,  203. 

Doddridge^ s  Lectures,  f.  385,  403. 

Pri:i*s  Sermons^  p.  331. 

Fleming^ i  Chrijlology, 

PRESBYTERIANS,  from  the  Greek  of  ^^^(TpvTipog,  a 
denomination  of  Protejiants  ;  fo  called  from  their  main- 
taining that  the  government  of  the  church,  appointed  by  the 
New  Teftament,  was  by  Prefbyteries,  that  is,  by  Prefbyters 
and  ruling  Elders,  alTociated  for  its  government  and  difci- 
pline,  The  Prefbyterians  affirm  that  there  is  no  order  in 
the  church,  as  eflablifi-ied  by  Chrift  and  his  apoftles,  fupe- 
rior  to  that  of  Prefbyters.  That  all  miniflers,  being  am- 
baiTadors,  are  equal  by  their  commiflion  ;  and  the  elder,  or 
prefbyter,  and  bifhop,  are  the  fame  in  name  and  office. 
For  which  they  allege,  A<fl:s  xx.  28.  Tit.  i.  5,  7,  &c. 
Their  higheft  affembly  is  a  fynod,  which  may  be  proving 
cial,  national,  or  oecumenical  ;  and  they  allow  of  appeals 
from  inferior  to  fuperior  alTemblies,  according  to  A£ls  xv. 
4,  6,  &c.  The  lowed  of  their  aflemblies,  or  prefbyteries, 
confifts  of  the  miniflers  and  elders  of  a  congregation,  who 
have  power  to  cite  before  them  any  member,  and  to  admon- 
ilh,  inftruft,  rebuke,  and  fufpend  him  from  the  Lord's  ta- 
ble. They  have  alfo  a  deacon,  whofe  office  it  is  to  take 
care  of  the  poor,  Their  ordination  is  by  prayer,  fading, 
and  impofition  of  the  hands  of  the  Prefbytery. 

The  Prefnyterians  differ  from  the  Independents  in  this 
refpecl.  the  government  of  the  former  is  Ariftocratical,  and 
cf  the  latter,  DeraocraticaL 

This 


F       K        O  0.OS 

This  is  now  the  difciplinc  of  the  Church  of  Scotland, 
[See  Part  II.] 

Collier's  Hijlorlcal  Di^ionary ^  <vol.  2.     \_Sec  PreJhyttriamA 
Barclay^ s  Didionary,      [See  Prejbytcriajis.^ 

PRIMIANISTS,  a  party  of  Donatifts  ;  fo  called  from 
Prhi>Ianus,  who  became  the  head  of  their  denomination. 
[See  Donatifts.] 

PRISCILLIANISTS,  a  denomination  which  arofe  in 
the  fourth  century  \  fo  called  from  their  leader  Prifcillian, 
a  Spaniard  by  birth,  and  bifhop  of  Avila. 

He  is  faid  to  have  pra6lifed  magic,  and  to  have  main- 
tained the  principal  tenets  of  the  Manicheans.  His  follow- 
ers denied  the  reality  of  Chrift's  birth  and  incarnation* 
They  held  that  the  vifible  univerfe  was  not  the  produflion 
of  the  Supreme  Deity,  but  of  fome  demon,nx  malignant  prin- 
ciple ;  adopted  the  do6lrine  of  y£(7wy,  or  emanations  from 
the  divine  nature  ;  confidcred  human  bodies  as  prifons 
formed  by  the  author  of  evil,  to  enllave  celeftial  minds  ; 
condemned  marriage,  and  difbelieved  the  refurre6lion  of 
the  body.  This  denomination  received  all  the  books  of 
fcripture. 

Mojheim^s  Ecclejinjlical  HiJ^ory,  %/ol.  I.  p.  349, 
Friejlley''s  Ecclejiajiical  Hijiory,  njol,  2.  p,  411. 

PROCLIANITES.  So  called  from  Proculus,  a  phi- 
lofopher  of  Phrygia,  who  appeared  194.,  and  put  himfelf  at 
the  head  of  a  band  of  Montanifts,  in  order  to  fpread  the  fen- 
timents  of  that  denomination  ;  to  which  he  added,  that  St. 
Paul  was  not  the  author  of  the  epiftle  to  the  Hebrews. 

The  dodtrine  which  his  followers  maintained  with  the 
greateft  warmth  was,  that  Jefus  Chrift  aihimed  our  nature 
only  in  appearance.     [See  Montanifts  and  Valentinians.] 
Broughtori's  Hifi or ical  Library ^  vol.  2.  /.  285. 

PROTESTANTS,  a  name  firil  given  in  Germany  to 

ihofc 


ao6  PUR 

thofe  who  adhered  to  the  do£lrine  of  Luther ;  becaufe  in  151^ 
they  protefted  againft  a  decree  of  the  Emperor  Charles  V. 
and  the  Diet  of  Spires  *  declaring  that  they  appealed  to  a 
General  Council.  The  fame  name  has  alfo  been  given  to 
the  Calvinifts,  and  is  now  become  a  common  denomination 
for  a  variety  of  feds  which  differ  from  the  church  of 
Rome.    [See  Lutherans,  Calvinifts,  Arminians,  &c.] 

Di^ionary  of  Arts  and  Sciences^  njol.  3.  p.  2578,  2579. 

B.obertJons  Hijlory  of  Charles  V.  <voU  z.  p,  249,  250. 

PSATYRIANS,  a  denomination  of  the  Arians.in  the 
council  of  Arians,  held  in  the  year  360,  who  maintained 
that  the  Son  was  not  like  the  Father  in  will.  That  he 
was  made  of  nothing,  and  that  in  God,  generation  was 
not  to  be  diftinguifhed  from  creation.     [See  Arians.] 

Hijiory  of  Religion,  njoL  4.      [^See  Pjatyrtans.l 

PTOLEMATTES,  a  branch  of  the   Valentinians  in 
the  fecond  century  ;  fo  called  from  Ptolemy,  their  leader  ; 
who  held  that  the  law  of  Mofes  came  part  from  God,  part 
from  Mofes,  and  part  from  the  traditions  of  the  doflors. 
Batley^s  DiSlionary,  -voh  2.      [See  Ptolemattes  ] 

PURITANS,  a  name  given  to  a  party  which  appeared 
hi  E.igland  in  the  year  1565,  and  oppofed  the  liturgy  and 
ceremonies  of  the   church  of  England. 

They  acquired  this  denomination  from  their  profefled 
defign  to  eftablifli  a  purer  form  of  worfhip  and  difciplinc. 

Thofe  who  were  firft  ftyled  Puritans  were  Prefbyterians., 
but  the  term  was  afterwards  applied  to  others  who  differed 
from  the  church  of  England. 

Thofe 

•This  Diet  was  held  at  Spires  (March  15,  1529  )Thcy  decreed 
to  prohibit  any  farther  innovations  in  religion. 


(i       U        A  207 

Thofc  who  feparated  from  the  church  of  England  were 
alfo  ftyled  Diflenters. 

NeaVs  Hiftory  of  the  Puritans,  ^uoL  p,  1 3  8. 
DiSionarv  of  Arts  and  Science s^  aioL  3.  p.  2606* 
Bailey* s  DiQionary,  ^ol,  2.      \^See  Puritans."] 


Q. 


-==^^*^ateSs^fe^^7)f=S';^S*'^*flC'«-» 


,UAKERS,  a  religious  fociety  which  began  to  be 
diftinguilhed  by  this  name  in  Englandy  where  it  firfl:  took 
its  rife  about  the  middle  of  the  feventeenth  century. 

George  Fox  was  the  principal  inftrument  of  gathering 
this  people  into  a  religious  fociety.  The  appellation  of  Qua- 
kers, was  affixed  upon  them  early,  by  way  of  contempt.  In 
their  aflemblies  it  fometimes  happened,  that  feme  werft 
fo  (Iruck  with  the  remembrance  of  their  part  follies,  and 
forgetfulnefs  of  their  condition  ;  others,  fo  deeply  affedled 
with  a  fenfe  of  God's  mercies  to  them,  that  they  aftually 
trembled  and  quaked.  This  name  foon  became  general. 
Friends t  or  the  Friends  of  truth,  was  the  name  they  were 
commonly  known  by  to  one  another,  which  they  borrow 
from  primitive  example,  3d.  of  John  i.  14,  Our  Friends 
falute  thee,  &c. 

The  principal  points  maintained  by  the  Quakers,  toge- 
ther with  fome  of  the  mod  material  reafons  they  bring  to 
fupport  their  fentiments,  are  comprehended  in  the  fol- 
lowing fummary. 

I.  That  Goi>  has  given  to  all  men  fufficient  light y  which 
will  work  their  falvation  unlefs  refiiled  ;  that  this  light  is 
not  lefs  univerfal  than  the  feed  oiftn,  and  is  fufficient  to 
fave  all  thofe  who  have  not  the  outward  means  of  falvation. 
And  that  this  light  is  a  divine  principle y  in  which  God  as 
Father,  Son,  and  Holy  Spirit,  dwells  ;  which  the  fcripturcs 
call  Chrifi  within,  the  hope  of  glory.     Col.  i.  27. 

To  prove  this  point,  this  denomination  allege,  that  accord- 
ing 


2c8  Ci.      U        A 

ing  to  this  do£lrine,  the  mercy  of  God  is  excellently  well 
exhibited,  in  that  none  are  necefTarily  excluded  from  his 
favor  ;  that  his  jiiftice  is  demonftrated,  in  that  he  con- 
demns none,  but  fuch  to  whom  he  offered  the  means  of 
falvation. 

"id.  That  it  agrees  with  the  nature  of  the  rainiftry  of 
Chrijiy  according  to  which  the  gofpel  is  to  be  preached  to 
every   creature. 

id.  It  magnifies  the  merits  of  Chrijl's  death,  in  that  it 
not  only  accounts  them  fuiTicient  to  fave  all,  but  declares 
them  brought  fo  nigh  unto  all,  as  to  put  them  in  the  nearefl 
capacity  of  falvation. 

4//;.  That  it  exalts  the  grace  of  God,  to  whom  it  at- 
tributeth  the  fmalleft  good  acSlions.  This  grace  faves  all 
who  do  not  refifl  its  divine  impulfes.  And  whoever  will 
carefully  and  ferioufly  turn  into  himfelf,  with  a  fincere  de- 
fire  to  know  and  pra^life  his  duty,  will  not  fail  to  find  there 
a  fufFiCient  dire£lor,  a  ray  from  the  fountain  of  light,  illu- 
minating his  underftanding,  and  aflifting  him  to  diftinguifh 
good  from  evil .    SeeMic.vi.8.    John  i. 9.    Eph.v.13.  &c. 

II.  That  the  fcriptures  are  not  to  be  efteemed  the  prin- 
cipal ground  of  all  truth  and  knowledge  ;  nor  yet  the  pri- 
mary rule  of  faith  and  manners  ;  neverthelefs,  beaufe  they 
give  a  true  and  faithful  teflimony  of  the  firll  foundation,  they 
are  and  may  be  efteemed  a  fecondary  rule,  fubortlinate  to 
the  fpirit,  from  whom  they  have  all  their  excellence. 

For  the  principal  rule  of  Chriftians,  under  the  gofpel,  is 
not  an  outward  letter,  but  an  inward  fpi ritual  law,  engra- 
ven on  the  heart,  the  law  of  the  fpirit  of  life,  or  the  word  is 
that  which  is  nigh  in  the  heart a^d  in  the  mouth.  But  thclet- 
t«r  of  the  fcripture  is  outward,  and  in  itfelf  a  dead  thing,  a 
inere  declaration  of  good  things  :  therefore,  it  is  not  the 
principal  rule  of  Chriftians.*     Rom.  x.  8. 

III. 

*  Yet  this  denomination  maintain,  that  divine  inward  revela- 
tions 


(^       U        A  209 

III.  That  immediate  revelation  has  not  ccafed,  a  mca^ 
Jure  of  the  Jpir'it  being  given  to  every  one.      I  Cor.  xii.  y. 

For  the  nature  of  tlie  new  covenant  is  thus  exprefied  in 
Hcb.  viii.  10.  For  this  is  the  covenant  that  I  will  male  zvith 
the  houfe  of  Ifracl,  after  thofe  days,  faith  the  Lord,  /  will 
put  my  laws  into  their  inindSf  and  write  thejn  in  their  hearts, 
and  I  ivill  he  to  them  a  God,  and  they  jh all  hs  to  me  a  people. 

Where  the  law  of  God  is  put  into  the  mind,  and  writ- 
ten in  the  heart,  there  the  obje6l  of  faith  and  revelation  of 
the  knowledge  of  God  is  inward,  immediate^  and  cbjedivc. 

But  the  law  of  God  is  put  into  the  mind,  and  written  in 
the  heart  of  every  true  Chriflian,  under  the  new  covenant  ; 
therefore,  the  object  of  faith  and  revelation  of  the  know- 
ledge of  God,  to  every  true  Chriflian,  is  Inwardy  iminediatc^ 
and  ohjedive. 

IV.  That  as  by  the  %>?;/  ^^^  gfi  ^/Cod,  all  fpiritua! 
knowledge  is  received,  thofe  who  have  a  gift  in  the  minif- 
try,  ought  to  preach,  though  without  human  commifTiorx 
or  literature  ;  and  as  they  have  freely  received  this  holy 
gift,  fo  ought  they  freely  to  give  ;  and  any  one  of  a  fober 
life,  without  diftindion  of  fex,  is  allowed  to  preach,  when 
called  thereto,  and  moved  by  the  fpirit."^' 

For  it  is  clear,  that  women  have  prophefied  and  preached 
in  the  church,  elfe  had  the  faying  of  Joel  been  ill  applied  by 
Peter.  Acls  ii.  17.  xvii.  4.  Paul  fpeaks  of  women  who 
labored  with  him  in  the  gofpel.      And  Philip  had  four 

C  c  daughters 

tions  neither  do,  nor  c/er  can  contradi6l  the  outward  letter  of 
fcripture,  or  right  and  found  reafon.  And  they  appeal  to  the 
fcriptures  in  proof  of  their  dodlrinc  and  principles. 

*  To  prevent  their  members  from  being  too  forward  to  enter 
into  that'folemn  fervicc,  without  being  fent,  their  monthly  meet- 
ings take  fpecial  care  to  {z\<^€l  (uch  of  their  members  as  appear 
to  them  fuitable  for  elders,  who  are  to  watch  over  and  help  young 
and  inexperienced  miniflcrs  ;  and  to  give  counfel  and  advice,  as 
[^occafion  may  require. 


2IO  Q^       \J        Jji 

daughters  who  prophefied.  Male  and  female  are  one  In 
Chrifi  JefiiSy  and  he  imparts  his  fpirit  no  lefs  to  one  than 
to  the  other. 

V.  That  all  true  and  acceptable  worfhip  to  God  is  of- 
fered by  the  inward  and  immediate  moving  of  his  fpirit. 

For  though  we  are  to  worfhip  God  always,  yet  as  to  the 
outward  fignification  thereof  in  prayer,  praifes,  or  preach- 
ing, we  ought  to  do  it,  only  when  we  arc  moved  by  the  fe- 
cret  infpiration  of  the  fpirit  of  GoD  in  our  hearts*  For  God 
is  never  wanting  to  move  us  thereunto,  when  need  is,  of 
which  he  himfeif  is  the  only  proper  judge.  The  duty  of 
filent  waiting  on  the  Lord  is  ftrongly  enforced  in  Rom, 
viii.  26,  27.^ 

VI.  That  water  baptifm,  and  the  Lord's  fupper,  were 
only  commanded  for  a  time. 

For  our  Saviour  obferved  thefe  ceremonies,  only  to  fhew 
in  a  vifible  manner  the  myftical  purification  of  the  foul,  un- 
der the  figure  o(  baptifm ^  and  the  fpiritual  nourifhment  of 
the  inward  man,  under  that  o(  the  Lord's  f upper.  As  there 
is  one  faith,  fo  there  is  one  baptifm^  to  wit,  the  baptifm  of 
the  fpirit  and  fire,  of  which  the  baptifm  of  John  was  a  figure, 
which  may  be  proved  from  the  nature  of  it,  as  John's  bap- 
tifm was  with  water  ;  but  Chrifl's  is  with  the  fpirit ;  there- 
fore Johns  baptifm  muft  be  a  figure  of  Chrift's  ;  and  fince 
it  is  a  figure,  it  ceafeth  and  giveth  way  to  the  fubftance. 
The  breaking  of  bread  was  ufed  in  the  church  for  a  time 

for 

*  This  fociety  do  not  plead  for  entirely  C!ent  meetings,  but 
only  for  a  retired  waiting  for  the  divine  aid,  which  alone  quali- 
fies to  pray  or  preach.  They  apprehend  it  their  duty  to  be  dili- 
gent in  affembling  themfelves  together  tor  the  worfliip  of  al- 
mighty God,  when  fuch  as  are  duly  prepared  by  being  gathered 
iiito  a  compofed  awful  frame  of  mind,  are  enabled,  under  the  in- 
fluence of  divine  grace,  to  worfhip  in  folemn  filence  ;  or  if  mo- 
ved thereto,  to  pray  or  preach,  as  the  fpirit  giveth  them 
utterance. 


for  the  fkks  of  the  weak,  even  as  the  wafhing  one  another's 

feet,   and  anointing  the  fick  with  oil  ;  all  which  are  com- 

•  manded  with  no  lefs  authority  than  the  former,  yet  thev  are 

all  abolifhed,   fince  they  are  but  fhadows  of  better  things.* 

The  moral  do(5lrines  of  the  Quakers  are  chiefly  compre- 
hended in  the  following  precepts  : 

I.  That  it  is  not  lawful  to  give  to  men  fuch  flattering 
titles  as.  Your  Grace,  your  Lordlhip,  your  Honor,  &c.  nor 
to  ufe  thofe  flattering  words  commonly  called  compliments, 

II.  That  it  is  not  lawful  for  Chriftians  to  kneel  or  pro f- 
trate  themfelves  to  any  man,  or  to  bow  the  body,  or  to  un- 
cover the  head  to  them. 

III.  That  it  is  not  lawful  for  a  Ghriftian  to  ufe  fuch 
fuperfluities  in  apparel,  as  are  of  no  ufe,  fave  for  ornament 
and  vanity. 

IV.  That  it  is  not  lawful  to  ufe  games,  fports,  or  plays 
among  Chriftians,  under  the  notion  of  recreations,  which 
do  not  agree  with  chriftian  gravity  and  fobriety  ;  for  laugh- 
ing, fporting,  gaming,  mocking,  jefting,  vain  talking,  &c, 
are  not  chriftian  liberty,  nor  harmlefs  mirth. 

V.  That  it  is  not  lawful  for  Chriftians  to  fwear  at  all 
under  the  gofpel,  not  only  vainly,  and  in  their  common  dif- 
courfe,  which  was  alfo  forbidden  under  the  law,  but  even 
not  in  judgment  before  the  magiftrate. 

VI.  That  it  is  not  lawful  for  Chriftians  to  refift  evil, 
or  to  war,  or  to  fight  in  any  cafe. 

This  denomination  allege,  that  the  chief  end  of  religion 
is  to  redeem  man  from  the  fpirit  and  vain  convcrfation  of 
the  world,  and  to  lead  them  into  inward  communion  with 
God.  Therefore,  every  thing  ought  to  be  rejected  which 
waftes  our  precious  time,  and  diverts  the  mind  from  the 

witnefs 

*  For  their  fcripture  proofs,  and  reafoning  on  thofe  fabjtdls, 
the  reader  is  referred  to  a  Differtatlon  on  chriftian  baptifrp  and 
communion  J  by  Jofeph  Phipps, 


12 


a      U        A 


wltnefs  of  God  in  the  heart,  and  from  the  living  fenfe  of 
l>is  fear,  and  that  evangelical  fpirit  which  is  the  ornament 
uf  Chriitians. 

All  Avearing,  fay  they,  is  forbidden  by  the  words  of  our 
Saviour,  Mat,  v.  33,  3-1-  and  the  words  of  the  apoftle,  James 
V.  12.  Chrift  reproved  Peter  for  the  ufe  of  the  fu'ord,  and 
commands  ns  to  love  our  enemies  ;  but  war,  on  the  con- 
trary, teacheth  us  to  hate  and  deftroy  them. 

With  regard  to  religio\!s  liberty,  they  hold  that  the  rights 
of  confcience  are  facred  and  unalienable,  fubjeiSl  only  to 
the  control  of  the  Deity,  who  has  not  given  authority  to 
anv  man,  or  body  of  men,  to  compel  another  to  his,  or  their 
religion.     [See  Baptifts.] 

Where  there  are  any  J-^iakers,  they  meet  once  a  month, 
to  confider  of  the  neceiiiues  of  their  poor,  and  provide  for 
tlieir  relief.  To  hear  and  determine  complaints  arifmg 
from  among  themfelves.  To  inquire  into  the  converfation 
of  their  refpeclive  members,  in  regard  to  morality,  and  con- 
formity to  their  religious  fentiments.  To  allow  the  paf- 
fing  ot  marriages  ;  and  to  enjoin  a  ftridl  regard  to  the 
peace  and  good  order  of  fociety,  the  proper  education  of 
the  young  people,  and  a  general  attention  to  the  principles 
of  their  profeihon. 

They  have  alfo  quarterly  meetings  compofed  of  as  many 
monthly  meetings  as  m.ay  be  convenient,  wherein  a  fuper- 
intending  care  is  extended  ;  and  from  this,  a  number  of 
their  members  are  deputed  once  a  year,  as  reprefentatives  to 
attend  their  yearly  meetings.  They  have  one  yearly  meet- 
ing at  Rhode- 1  (land  for  New-England  ;  one  at  Long-If- 
3and  for  the  government  of  New- York  ;  one  at  Philadel- 
phia for  Pennfylvania,  New-Jerfey,  Delaware,  and  the 
jiorthcrn  parts  of  Maryland,  Virginia,  and  in  North  Caro- 
lina. All  thcfe  meetings  arc  for  the  more  extenfive  care 
of  their  churches  ;  and  they  in  general  correfpond  with 
each  other,  and   with    the    yearly  meeting    at   London, 

which 


(^      U       I  ^iz 

which,  is  GOiripcfcd  of  reprefentatives  from  all  the  quarterly 
meetings  in  England,  and  fuch  other  friends  as  may  occa- 
fionally  be  there  with  certificates  from  their  brethren  in 
Ireland,  America,  or  elfe  where.  From  this  annual  aflem- 
bly  at  London,  exhortations  and  advices  are  fent  to  fubor- 
dinate  meetings,  as  the  general  or  particular  fiate  of  the  fo- 
cicty  may  require.  They  have  alfo  monthly,  quarterly, 
and  yearly  meetings  of  female  friends,  held  at  the  fame 
times  and  places  with  the  men's  meetings,  in  feparate 
apartments,  for  the  like  purpofe  of  a  chriftian  care  for  their 
churches.  They  alfo  have  fclecl  meetings  of  minifters  and 
ciders  the  day  preceding  their  quarterly  meetings,  whereia 
they  exhort  one  another  to  become  examples  of  believers, 
in  word,  converfation,  charity,  faith,  and  purity. 

None  of  their  minifters  are  allowed  to  travel  abroad  with- 
out the  approbation  of  the  elders,  and  a  certificate  from 
the  monthly  meeting  he  or  (lie  belongs  to.  This  fociety 
alfo  have  meetings  for  fufFerings,  which  are  compofed  of 
the  reprefentations  of  the  yearly  meetings.  They  were 
originally  inftituted,  and  thus  named  in  times  of  perfecu- 
tion  ;  and  are  continued  to  fuperintend  the  general  con- 
cerns of  the  fociety  during  the  interval  of  the  yearly  meet- 
ings.    [See  Part  II.] 

Seavell's  Hifiory  of  the  ^lakers.  p.  6,  6^^. 

Barclay's  Apology  for  the  ^aksrsy  p.  5,16,11,12,13,15. 

Helton  s  Defence  of  Barclay'' 5  Apology,  />.  6,  23,  27. 

Benezet's  Account  of  the  ^akers^  p,  3,  II,  15. 

Brief  Account  of  the  Quakers y  p.  3. 

QUARTODECIMANI,  a  denomination  in  the  fecond 
century  ;  fo  called  becaufe  they  maintained,  that  the  fefti- 
val  of  Rafter  was  always  to  be  celebrated  conformably  to 
the  cuftom  of  the  Jews,  on  the  fourteenth  day  of  the  moon 
of  March,  whatever  day  of  the  month  that  happened  to  be, 
BroughtonU  Hijlorical  Library t  vol.  2.  />.  307. 

QUIETISTS,  the  followers  of  Michael  de  Molinus.  a 

Spanilh 


214  a    u    I 

Spanifli  prieft,  who  fjourilhed  in  the  feventeenth  century. 
They  were  fo  called  from  a  kind  of  abfolute  reft  and  inac- 
tion, which  the  foul  is  fuppofed  to  be  in,  when  arrived  at 
that  ftate  of  pcrfedion,  which  they  call  the  unttive  life. 

The  principles  maintained  by  this  denomination,  are  as 
follow.  That  the  whole  of  religion  confifts  in  the  prefent 
falni  and  tranquiUity  of  a  mind  removed  from  all  external 
and  finite  things,  and  centered  in  God,  and  in  fuch  2l pure 
hve  of  the  Supreme  Being,  as  is  independent  on  all  profpecS: 
of  intereft  or  reward. 

For,  fay  they,  the  primitive  difciples  of  Chrift  were  all 
of  them  inward  and  fpiritual  ;  and  when  Jefus  Chrift  faid 
to  them,  //  is  expedient  for  you  that  I  go  away  ;  for  if  I  ga 
'dot  aivay^  the  Comforter  %viU  not  come  unto  you^  he  intended 
thereby  to  draw  them  off  from  that  which  was  fenfible, 
though  very  holy,  and  to  prepare  their  hearts  to  receive  the 
fulnefs  of  the  Holy  Spirit,  which  he  looked  upon  as  the  one 
thing  neceffary. 

To  prove  that  our  love  to  the  Deity  muft  be  diGnterefted, 

they  allege,  that  the  Lord  hath  made  all  things  for  himfelf,  as 
faith  the  fcripture  ;  and  it  is  for  his  glory  that  he  wills  our 
bappinefs.  Our  happinefs  is  only  a  fubordinate  end,  which 
he  has  made  relative  to  the  laft  and  great  end,  which  is  his 
glory.  To  conform  therefore  to  the  great  end  of  our  cre- 
ation, we  muft  prefer  God  to  ourfelves,  and  not  defire  our 
own  happinefs  but  for  his  glory  \  otherwife  we  fhall  go 
contrary  to  his  order.  As  the  perfedions  of  the  Deity  are 
intrinfically  amiable,  it  is  our  glory  and  perfeftion  to  go 
out  of  ourfelves,  to  be  loft  and  abforbed  in  the  pure  love  of 
infinite  beauty.     [See  Myftics.] 

Mofheitns  Ecclefiaflical  Hifiory  'voL  4.  p,  388. 

Broughtons  Hijiorical  Library  'VoL  z.  p.  309, 

Cambray,  on  Pure  Lc^e,  p.   131,  1 38. 

Lady  Guion's  LetUrs,  p.  167. 

OyiNTILlANS,  a  denomination  which  appeared  ib 

Phrygia, 


R       O       G  215 

Phrygia,  about  the  year  189.     They  derivccf  their  name 
from  their  prophetefs  Qiiintilia. 

Their  diftingn idling  tenet  was,  that  women  ought  to  be 
admitted  to  perform  the  facerdotal  and  epifcopal  functions, 
grounding  their  practice  on  that  paiTage  of  St.  Paul.  Gal. 
3.  28.  There  is  neither  Jew  nor  Greeks  there  is  neither  male 
nor  female.  They  added  that  Philip,  the  Deacon,  had  four 
daughters,  who  were  propheteiTes,  and  were  doubtlefs  of 
their  fe6l. 

In  their  afTemblies  it  was  ufual  to  fee  the  virgins  enter 
in  white  robes,  perfonating  propheteflTes.     This  denomina- 
tion was  a  branch  of  the  Montanifts.     [See  Montanifts.] 
HiJIory  of  Religion,  'vol.  j^,      [See  ^nftiilians.'] 
Broughton^s  Hijiorical  Library,  1/5/.  2.  p,  310. 


R 


ANTERS,  a  denomination  which  arofe  in  the 
year  1 645.  They  fet  up  the  light  of  nature  under  the  name 
of  Chrifl:  in  men.  With  reg^ird  to  the  church,  fcripture^ 
minijlry,  &c.  their  fentiments  were  the  fame  with  the  Seek- 
ers.    [See  Seekers.] 

Calla;pjy*s  Abridgment  of  Baxter'' s  Hiforyf  'vol.  p.  101. 

REMONSTRANTS.     [See  Arminians.] 

ROGEREENS.  So  called  from  John  Rogers,  their 
chief  leader.  Their  appeared  in  New-England,  about  the 
year  1677.  The  principal  diftinguifliing  tenet  of  this  de- 
nomination was,  that  worfhip  performed  the  firfl:  day  of  the 
week,  was  a  fpecies  of  idolatry  which  they  ought  to  oppofe  : 
in  confequence  of  this,  they  ufed  a  variety  of  meafures  to 
difturb  thofe  who  were  aflembled  for  public  worlhip  on  the? 
.Lord's  day. 

Backus^ s  H if  ory,  'vol.  i.  ^.  473. 

ROMAN 


2i6  ■  SAB 

ROMAN  CATHOLICS,  a  name  given  to  the  Papifts 
becaufe  the  Kifliop  of  Rome  is  not  only  ftyled  fiiprcme,  but 
oecumenical  or  unl'uerfal  B'ljkop,     [See  Papifts.J 

ROSECRUSI ANS,  a  name  given  to  thofe  in  the  feven- 
teenth  century,  who  blended  the  dodrines  of  religion  with 
the  fecrets  of  chymiftry.  Their  fentiments  were  fmiilar  with 
x\\q{^  Qii\\^  Beh7nenifis.      [See  Behmenids.  j 

MoJbeim*s  Ecclejiajiical  Hijiory^  njsL  ^.f>.  z66. 


s 


'^ 

ABBATARIANS,  a  branch  of  the  Baptids,  who 
obferve  the  yewifi  ox  faturday  fabbath,  from  a  perfuafion 
that  it  was  one  of  the  ten  commandments,which  they  plead 
are  all  in  their  nature  moral,  and  was  never  abrogated  in 
the  New  Tejiainenty  and  muft  at  lead  be  deemed  of  equal 
validity  for  public  worihlp,  as  any  day  never  particularly 
fet  apart  by  Jefus  Chrift  and  his  apoftles.* 

Hijiory  of  Religion y  'vol.  4.      [5^^  Sahbatarians,~\ 
Ednvard's  HiJIory  of  the  American  Baptijls,  p.  60. 

S  ABELLl  ANS,  a  denomination  which  arofe  in  the  third 
century.  They  derived  their  name  from  Sabellius.  an  Af- 
rican bifhop  or  prefbyter  ;  who  taught,  that  there  is  but 
one  perfon  in  the  Godhead  ';  and  in  confirmation  of  this 
do6lrine,  he  made  ufe  of  a  comparifon.  He  faid,  that  as 
man,  though  compofed  of  body  and  foul,  is  but  one  perfon  ; 
fo  God,  though  he  is  Father,  Son,  and  Holy  Ghojl,  is  but 
one  perfon. 

The  Sabcllians,  upon  their  matter's  principles,  made  the 
M'^ord  and  the  Holy  Spirit  to  be  only  virtues,  emanations,  or 
functions  of  the  Deity  ;  and  held,  that  he,  who,  in  heaven, 
is  the  Father  of  all  things,  defcended  into  a  virgin,  became 

a 

*  The  Sabbatarians  in  Pennfylvania,  originated  from  the  Ke« 
thian  Baptifts,  in  the  year  1700, 


SAN"  217 

a  child,  and  was  born  of  her  as  a  Son  ;  and  that  having  ac- 
compliflied  the  myftery  of  our  falvation,  he  diffufcd  himfclf 
on  the  apojiles  in  tongues  of  fire,  and  then  was  denominated 
the  Holy  Ghofi, 

They  refemblcd  God  to  the  fun,  the.  illuminative  virtue 
or  quality  whereof  was  the  JVord^  and  its  warming  virtue 
the  Holy  Spirit.  The  IVord,  they  taught,  was  darted,  like 
a  divine  ray,  to  accomplifh  the  work  of  redemption  :  and 
that  being  re-afcended  to  heaven,  as  the  ray  returns  to  its 
fource,  the  warmth  of  the  Father  was  corr)municared,  after 
a  like  manner,  to  the  apojiles.  They  alfo  illuftrated  this 
myftery  by  one  light  kindled,  as  it  v/ere,  from  another  ;  by 
the  fountain  and  ftreams  ;  and  by  the  ftock  and  branch. 

The  Sahellians  differed  from  the  Noetians-  in  this  particu- 
lar. Noetius  was  of  opinion,  that  the  perfon  of  the  Father 
had  afTumed  the  human  nature  of  Chrift  ;  but  Sabellius 
maintained,  that  a  certain  energy  only,  proceeding  from  the 
Supreme  Parent,  or  a  certain  portion  of  the  divine  nature, 
was  imited  to  the  Son  of  God,  the  man  Jefus.  He  con- 
fidcred,  in  the  fame  manner,  the  Holy  Ghojl,  as  a  portioa 
•f  the  everlafting  Father. 

Broughton* $  Hijiorical  Library ^  'vol.  2.  p-  34S. 

Mojheim's  Ecclejiajlical  Hijloryt  njoL  I.  p.  244, 

Waterland  on  the  Trinity ,  p.  385. 

SACOPHORI,  a  denomination  in  the  fourth  century  ; 
fo  called  becaufe  they  always  went  clothed  in  fack-cloth, 
and  affeded  a  great  deal  of  auflerity  and  penance. 

Hijlory  of  Religion,  'vol,  4.      \_See  Sacophor:,'] 

SANDEMANIANS.  So  called  from  Mr.  Robert San^ 
deman,  who.publifhed  his  fentiments  in  the  year  1757.  He 
was  firft  a  congregational  preacher  at  Edinburgh,*  and  af- 
terwards came  to  New-England,  and  fettled  a  fociety  at 

D  d  Bofton, 

*  He  was  a  difciple  of  Mr.  John  Glasy  from  whom  this  deno- 
mination are  called  Glafiies  in  Scotland. 


ai8  SAN 

Bofton,  Danbury,  and  other  places.    His  leading  fentiments 

appeared  to  be  as  follow, 

I.  That  juftifying/^z/V/;  is  no  more  than  a  fimple  belief 
of  the  triithy  or  the  divine  teftimony  paffively  received. 

II.  That  this  divine  teftimony  carries  in  itfelf  fufficient 
ground  of  hope,  and  occanon  of  joy  to  every  one  who  be- 
lieves it,  without  any  thing  wrought  in  us,  or  done  by  us, 
to  give  it  a  particular  dire6lion  to  ourfelves. 

To  fupport  this  fyfteiii,  the  Sandemanians  allege,  that 
faith  is  called  receiving  the  love  of  the  truth,  and  the  apoftle 
often  fpeaks  o^  faith  and  truth  to  the  fame  purpofe,  as  in 
John  xvi.  13,  The  fpirit  of  truth,  2  Cor.  iv.  13,  Thefpirit 
of  faith.  Ads  vi.  7,  Obedient  to  the  faith.  1  Pet.  i.  22, 
In  Qbeying  the  truth.  And  divers  other  paffages.  The  fcrip- 
tures  con fider /<////?  not  as  a  work  of  ours,  nor  as  any  aflion 
exerted  by  the  human  mind  ;  but  fet  it  in  direfl  oppofition 
to  every  work,  whether  of  body  or  f?iind.  See^Rom.  iv.  4, 
5.  This  contraft  excludes  every  idea  of  aftivlty  in  the 
mind^  from  the  matter  of  juflifcation^  fo  that  we  cannot 
fpeak  of  preparatory  works  of  any  fort,  without  making  the 
gofpel  2.  law  of  works.  Rom.  iii.  27.  PVhere  is  boafiing 
then  P  It  is  excluded^  Szc.  Now  boafting  cannot  be  exclu- 
ded, if  any  thing  done  by  us  fets  us  in  a  more  probable  way 
of  obtaining  x.\\^  falvation  which  is  of^r^r^,  whether  it  be 
called  by  the  names  of  a  law  work  ferious  exercife  of  feek- 
ing  fouls,  or  laboring  to  obtain  an  intereft  in  Chrift,  &c. 

Every  doflrine  then  which  teaches  us  to  do,  or  endeavor 
anv  thing  towards  our  acceptance  with  God,  ftands  oppo- 
fed  to  the  doftrine  of  the  apoftles,  which  inftead  of  direct- 
ing us  what  to  do,  fets  before  us  all  that  the  moft  difquieted 
confcience  can  require,  in  order  to  acceptance  with  God,  as 
already  done  and  finiihed  by  Jefus  Chrift. 

The  particular  pradlices  in  the  Sandemanian  churches, 
are  as  follow. 

I. 


SAN  219 

I.  They  conRantly  communicate  together  in  tlie  Lord's 
fupper  every  fabbath.  For  they  look  upon  the  chriflian 
fabbath  as  defignedfor  the  celebration  of  divine  ordinances, 
which  are  fummarily  cornprifed.     A6ls  ii.  42. 

II.  In  the  interval  between  the  morning  and  the  after- 
noon fervice,  they  have  \}\Q\r  love-feajis  ;  of  which  every 
member  partakes,  by  dining  at  the  houfes  of  fuch  of  tlic 
brethren  who  live  fufficiently  near,  and  v/hofe  liabitations 
are  convenient  for  that  purpofe.  Their  profclTcd  defign 
in  thefe  feafts  is  to  cultivate  mutual  knowledge  and  friend- 
(hip,  to  teftify  that  they  are  all  brethren  of  one  family,  and 
that  the  poor  may  have  a  comfortable  meal  at  the  expenfe 
of  the  more  wealthy. 

This  and  other  opportunities  they  take  for  the  kijs  of  cha- 
rily,  or  the  faluting  each  other  with  an  holy  kifs  ;  a  duty  this 
denomination  believe  exprefsly  exhorted  to  in  Rom,  xvi. 
16.     I  Cor.  xvi.  20.     And  other  texts  of  fcripture. 

They  not  only  ufe  this  kifs  of  charity  2X  t\\&  love-feafls, 
when  each  member  falutes  the  perfon  who  fits  next  him  on 
each  fide,  but  at  the  admiflion  of  a  new  church  member  ; 
to  teftify  that  they  heartily  welcom.e  him  into  their  fellow- 
Ihip,  and  love  him  for  the  fake  of  the  truth -\\q  has  profef- 
fed.  They  allege,  that  thefe  love-feafls  were  not  laid  afidc 
by  St.  Paul's  writing  to  the  Corinthians,  but  enjoined  to  be 
obferved  in  a  right  manner,  and  the  abufes  of  them  correct- 
ed ;  and  they  continued  in  pra6lice,  while  the  primitive 
profeflion  of  brotherly  love  remained  among  the  ancient 
Chriftians,  and  as  charity  never  faiJethy  i  Cor.  xiii.  8,  fo 
neither  (hould  any  of  the  duties,  or  expreflions  of  it,  be  al- 
lowed to  fail. 

Since  our  Lord  tells  his  difciplcs  that  they  ought  to  zvafo 
ene  an  others  feet ,  according  to  the  example  he  gave  them,  John 
xiii.  14,  15,  this  denomination  enjoin  this  as  an  incum- 
bent  duty. 

They  are  dirc£led  to  look  upon  all  they  poiTcfs  as  opc.-i 

to 


22®  O  A  1 

to  the  calls  of  the  poor  and  the  church  ;  to  contribute  ac^ 
cording  to  their  ability,  as  every  one  has  need. 

Sandemani  Letters  on  T h  iron  and  AfpafiOy  ^voL  I, 
p.  i6.  <voL  2, p.  3S. 

Glas^s  Works y  <voL  4.  /    9,  40. 

Simple  Truth  Vindicated^  p.   19,  38. 

P radices  of  the  Sandtnianian  Churches y  p.  5>  ^' 

SAT  ANI ANS.  So  called  becaufe  they  taught,  that  Sa-* 
iauy  or  the  Devil,  was  extremely  powerful.  That  he  occa- 
fioned  infinite  mifchiefs.  And  that  it  was  much  wifer  to 
refpe6l  and  adore,  than  to  curfehim.  This  being  a  means 
to  render  him  favorable  to  men,  inftead  ct  injuring  them. 

The  Satan'ians  were  a  branch  of  the  Meffaliansy  and  ap- 
peared about  the  year  390.  They  pretended,  they  were  the 
only  true  obfervers  of  the  gofpel.  They  pofTeiTed  no  goods, 
lived  by  begging,  and  lay  together  promifcuoully  on  th^ 
pavement  of  the  ftreets.  When  any  one  afked  concerning 
their  quality,  they  would  call  themfelves  patriarchs,  proph-» 
ets,  angels,  and  even  Jefus  Chrift. 

Brcughton  s  Hijiorical  Library,  'vol,    i,  p.  369. 

SATURNLA.NS,  a  denomination  which  arofe  about 
the  year  1 15.  They  derived  their  name  from  Saturnius  of 
Antioch,  one  of  the  principal  Gnoftic  chiefs. 

He  held  the  do£lrine  of  two  Principles^  whence  proceeded 
all  things  ;  the  cne  a  wife  and  benevolent  Deity  ;  and  the 
other,  mattery  a  principle  cjj'entially  evily  and  which  he  fup- 
pofed  under  the  fupcrintendence  of  a  certain  intelligence  of 

a.  malignant  nature. 

The  world  and  its  inhabitants  were,  according  to  his  fyf- 
tem,  created  by  fevcn  angels,  which  prefided  over  the  feven 
planets.  This  work  was  carried  on  without  the  know- 
ledge of  the  benevolent  Deity,  and  in  oppofition  to  the  will 
of  the  material  principle.  The  former,  however,  beheld  it 
xvkh  approbation,  and  honored  it  with  feveral  marks  of  hi*; 

beneficence* 


S        G        H  221 

beneficence.  He  endowed  with  rational  fouls,  the  beings 
who  inhabited  this  newfyflera,  to  whom  their  Creators  had 
imparted  nothing  more  than  the  animal  life  :  and  having 
divided  the  world  into  feven  parts,  he  diftributed  them 
among  the  feven  angelic  architcffs  ;  one  of  whom  was  the 
God  of  the  Jews  ;  and  referved  to  himfeif  the  fnpreme 
empire  over  ail.  To  thefc  creatures,  whom  t!ic  benevolent 
principle  had  endowed  with  reafonablc  fouls,  and  with  dif- 
pofitions  that  led  to  goodnefs  and  virtue,  the  evil  being,  to 
maintain  his  empire,  added  another  kind,  whom  he  formed 
of  a  wdcked  and  malignant  character  ;  and  hence  the  differ- 
ence we  fee  among  men.  When  the  creatures  of  the  world 
fell  from  their  allegiance  to  the  fupreme  Deity,  God  fent 
from  heaven,  into  our  globe,  a  rejlorer  of  order ^  whofe  name 
was  Chrift.  This  divine  conqueror  came,  clothed  with  a 
corporeal  appearance,  but  not  with  a  real  body.  He  came 
to  deflroy  the  empire  of  the  material  principle^  and  to  point 
out  to  virtuous  fouls  the  way  by  which  they  muft  return  to 
God.  This  way  is  befet  with  difficulties  and  fufterings  ; 
fince  thofe  fouls,  who  propofe  returning  to  the  Supreme  Be- 
ing, muft  abftain  from  wine,  flefh,  wedlock,  and  in  fhort, 
from  every  thing  that  tends  to  fenfual  gratification,  or  even 
fjodily  refrefliment.     [See  Gnoftics.] 

Mojheim's  Ecclefiajlical  Htjioryy  'vol.  i.  p.  176,  177, 

SCHEWENKFELDIANS,  a  denomination  in  the  fix- 
teeenth  century  ;  fo  called  from  one  Gafper  Schewenkfeldt, 
a  Silefian  knight.  He  differed  from  Luther  in  the  three 
following  points.  The/r/?  of  thefe  points  related  to  the 
doftrine  concerning  the  Eucharift.  Schewenkfeldt  inver- 
ted the  following  words  of  Chrift,  l.'his  is  my  body  ;  and  in- 
fifted  on  their  being  thus  underftood,  My  body  is  this,  i.  e. 
fuch  as  this  bread,  which  is  broken  and  con  fumed  :  a  true 
and  real  food,  which  nourifheth,  fatisfieth,  and  delighteth 
the  foul.  My  blood  is  this,  i.  e.  fuch  its  effe6ls  as  the  w^ine, 
which  ftrengthens  and  refreflieth  the  heart. 

IL 


222  D  £-  ^ 

ri.  He  denied  that  the  external  wordy  which  is  commit- 
ted to  \vriting  in  the  holy  Jcriptures,  was  endowed  with  the 
power  of  healing,  illuminating y  and  renewing  the  mind  ;  and 
ht  afcnbed  this  power  to  the  internal  wordy  which,  accord- 
ing to  his  notion,  was  Chrift  himfelf. 

III.  He  would  not  allow  Chrift's  human  nature,  in  its 
exalted  ftate,  to  be  called  a  creature,  or  a  created  fubftance, 
as  fuch  a  denomination  appeared  to  him  infinitely  below 
its  majedic  dignity,  united  as  it  is  in  that  glorious  ftate  with 
the  divine  eflence. 

7eim,  ibid  J  'vol,  4.  p,  32. 


SECEDERS,  a  denomination  of  Prefbyterians  in  Scot- 
land, who  adhere  to  the  doflrine  and  difcipline  of  their  an- 
ceftors,  and  maintain  the  binding  obligation  of  the  Scotch 
covenant,*  and  of  the  folemn  league  and  covenant  of  the 
three  nations. t  They  always  have  declared,  that  they  did 
not  fecede  from  the  principles  of  the  church  of  Scotland, 
as  they  are  reprefented  in  her  confeflion  of  faith,  catechifms 
longer  and  fhorter,  directory  for  worftiip,  and  form  of  pref- 
byterian  government ;  butonly  from  her  prefent  judicatories, 
who,  they  fnppofe,  are  departing  from  her  true  principles, 
A  fermon  preached  by  Mr.  Ebenezer  Erfkine,  at  the  open- 
ing of  the  fynod  of  Perth  and  Stirling,  gave  rife  to  this  par- 
ty. In  this  difcourfe  he  boldly  teftified  againft  what  he 
fuppofcd  corruptions  in  the  national  church.  For  which 
freedom  the  fynod  voted  him  cenfurable,  and  ordered  him 
to  be  rebuked  at  their  bar.  He  and  three  other  minifters 
protellcd  againd  this  fentence,  and  appealed  to  the  next  af- 
fembly.     The  alTembly  approved  of  the  proceedings  of  the 

fynod, 

•  The  national  covenant  in  Scotland  is  an  engagement,  which 
was  entered  into  by  all  ranks  of  perfons  Toon  after  the  reformation. 

f  The  folemn  league  and  covenant  is  an  oath,  which  in  1643, 
was  fvvorn  to  by  perfons  of  all  ranks  in  the  three  kingdoms.  It 
was  intended  to  bring  about  an  uniformity  in  doArine,  difcipline, 

and  worlhip. 


o         t.         L,  223 

fynod,  and  ordered  Mr.  Erfkine  to  be  rebuked  at  their  own 
bar.  He  refufed  to  fubmit  to  the  rebuke.  Hence  he  and 
his  brethren  were  fufpended  from  the  miniftry.  After 
which  they  feceded  from  the  national  church.  They  were 
joined  by  others.  And  the  minifters  and  their  elders,  who 
declared  their  feceffion  from  the  national  church,  did  in 
1^36,  conftitute  themfelves  into  an  ecclefiaftical  court, 
which  they  called  the  aflbciate  Prefbytery. 

'  MarJhaVs  Catechi/m, 

SECUNDT  ANS,  a  denomination  in  the  fecond  century, 
which  derived  their  name  from  Secundus,  a  difciple  of  Va- 
lentine. He  maintained  the  do6lrine  of  two  eternal  Prm- 
ciples,  viz.  Light  and  Darknefst  whence  arofe  the  good 
and  the  evil  that  are  obfervable  in  the  univerfe.  [See  Va- 
lentinians.] 

Mojheim's  Ecclejlajlical  Hijiory, 'vol.  i.  p.  188. 

SEEKERS,  a  denomination  which  arofe  in  the  year 
1645.  They  derived  their  name  from  their  maintaining 
that  the  true  churchy  mtnijiry^fcripture,  and  ordinances  were 
loft,  for  which  they  were  feeking.  They  taught,  that  the 
fcriptures  were  uncertain.  That  prefcnt  miracles  were  necejja- 
ry  to  faith.  That  our  minijiry  is  without  authority.  And  our 
worjhip  and  ordinances  unnecejfary  or  vain. 

Calamy*s  Abridgment  of  Baxter^ s  Hijiory,  'VoL  i.  p.  1 10. 

SELEUCIANS,  difciples  of  -y^/^w^wj,  a  philofopher  of 
Galatia  ;  who,  about  the  year  380,  adopted  the  fentiments 
of  Hermogenes,and  thofe  of  Audaeus.  He  taught  with  the 
Valentinians,  that  Jefus  Chriji  alFumed  a  body  only  in  ap- 
pearance. He  alfo  maintained,  that  the  foul  was  only  an 
animated  fire,  created  by  the  angels,  and  therefore  men 
fhould  be  baptized  with  fire.  And  that  the  pleafures  of 
beatitude  confifted  in  corporeal  delights.  [See  Hermoge- 
aians,  Audseans,  and  Valentinians.] 

Broughton'i  Hijiorical  Lihraryt  'vol.  2.  p.  559. 

SEMBIANL 


224  S        E        M 

SEMBI ANI.  So  called  from  Semblanus  their  leader  ] 
who  condemned  all  ufe  of  wine  as  evil  of  itfelf.  He  per- 
fuaded  his  followers,  that  wine  was  a  produflion  of  Satan 
and  the  earth  ;  denied  the  refurreclion  of  the  body  ^  and 
rejected  moft  of  the  books  of  the  Old  Tefiament. 

Hijiory  of  Religion ^  'vol.  4..      [See  Sembiani.'\ 

SEMI- BRIANS.  So  called  becaufe  they  held  the  opin- 
ions of  the  Arians  in  part. 

For  a  farther  account  of  their  fentiments,  fee  Arians. 
Br  ought  0)1^  s  Hijioricai  Library,  'vol.  2.  p,  382, 

SEMI-PELAGIANS,  a  branch  of  the  Pelagians  in  the 
fifth  century.  The  monk  Caflian  was  the  leader  of  this 
denomination.  In  order  to  accommodate  the  difference 
betwen  Auguftin  and  Pelagius,  he  maintained  the  follow- 
ing do6lrines. 

I.  That  God  did  not  difpenfe  his  ^r^r^  to  one  more 
than  another  in  confequence  oi predejiination  i.  e.  an  eternal 
and  abfolute  decree  ;  but  was  willing  to  fave  all  men,  if  they 
complied  with  the  terms  of  his  gofpel,  ^ 

II.  That  Chrift  died  for  all  men. 

III.  That  the  grace  purchafed  by  Chrift y  and  neceflfary 
to  falvation,  was  ofFered  to  all  men. 

IV.  That  man,  before  he  received  grace,  was  capable 
of  faith  and  holy  defires. 

V.  That  man,  horn  free,  was  confequently  capable  of 
refifting  the  influences  of  grace,  or  co/nplying  with  its 
fuggeftions. 

The  Pelagians  and  Semi-Pelagians  differ  in  this  rcfpe<^. 
The  Pelagians  aflert,  that  there  is  no  necefTity  for  imvard 
grace  ;  but  the  Semi-Pelagians  maintain,  that  none  can  ad- 
vance in  virtue  without  the  affiftance  of  divine  grace,  though 

they 


S        E        R  225 

they  fubje^l  this  inward  grace  to  the  freedom  of  the  will, 

[See  Pelagians.] 

Mojheim^i  Ecclejtajiual  Hifiory^  rvol.  \,  f,  ^26* 
Stackhoufe* s  Body  of  Divinity^  p.  150. 

SERVERIANS,  a  denomination  in  the  fccond  century  • 
fo  called  from  Serverus  ;  who  taught,  that  the  world  was 
made  by  principalities  and  powers  :  that  the  Devil  is  the 
fon  of  the  great  Prince  of  the  Principalities. — ^They  faid, 
the  ferpent  that  proceeded  from  him  produced  the  vine,  and 
therefore  abftained  from  wine.  They  forbade  marriage, 
and  denied  the  refurrcaion.  They  reje^ed  Paul's  epiftles, 
and  the  Ads  of  the  Apoftlcs. 

Broughton's  Hijlorical  Library ,  <vo}.  2.  ^.J40, 
Heame's  Dudor  Hijioricusy  uoU  2.  />.  loi. 

SERVERITES.     [See  Angelites.] 

SERVETIANS,  a  name  which,  in  the  i6th  century, 
diftinguifhed  the  followers  of  Michael  Servetus,  a  Spaniard 
by  birth.  He  taught,  that  the  Deity,  before  the  creatioa 
of  the  world,  had  produced  within  \\\m{Q\i  VNoperJonal  rep^ 
refentationst  or  mariners  of  ex'ijhnce^  which  were  to  be  the 
medium  of  intercourfe  between  him  and  mortals,  and  by 
whom,confequently,  he  was  to  reveal  his  will,  and  to  dif- 

play  his  mercy  and  beneficence  to  the  children  of  men - 

That  thefe  two  reprefentatives  were  the  IVord  and  the  Holy 
Ghoji — That  the  former  was  united  to  the  man  Chrift,  who 
was  born  of  the  Virgin  Mary,  by  an  omnipotent  aft  of  the 
divine  will  ;  and  that,  on  this  account,  Chriil  might  be 
properly  called  God — That  the  Holy  Spirit  dirc6led  tha 
courfe,  and  animated  the  whole  fyllera  of  nature  ;  and 
more  efpecially  produced  in  the  minds  of  men,  wife  coun- 
fels,  virtuous  propenfities,  and  divine  feelings.  And  final- 
ly, that  thefe  two  reprefentations  were  to  ce:;rc  after  the  de- 
ftru6lion  of  this  terreftrial  globe,  and  to  be  abforbed  into 
x\iQ  Jubjiance  of  the  Dcityt  whence  they  had  been  formed. 

E  e  Servetus 


42 


4  S       H 


Servetus  denied  infant  haptifm.  And  maintained,  that 
no  man  ought  to  be  profecuted  like  a  criminal,  for  any  doc- 
trinal point. 

Mojheitnt  Eccle/iajfical  Hijiory,  'vol.  4./.  172,  173. 

Memoirs  0/  l^iterature,  'vol.  4./.  1 99. 

SETHIANS.  So  called  becaufe  they  paid  divine  wor- 
Oiip  to  Si:th,  whom  they  looked  upon  to  be  Jefus  Chrift, 
the  Son  of  God  ;  but  who  was  made  by  a  third  divinity, 
and  fubfiituted  in  the  room  of  the  two  families  of  Abel  and 
Cain,  which  had  been  deftroyed  by  the  deluge. 

This  denomination  appeared  in  Egypt  about  the  year  1 90, 
and  continued  above  two  hundred  years. 

BroughtOTi's  Hijiorical  Library,  <vol.  2.  p,  390. 

SHAKERS.  The  firft  who  acquired  this  denomination 
were  Europeans  ;  3.  part  of  whom  came  from  England  to 
New-Tork  in  the  year  1774,  and  being  joined  by  others, 
they  fettled  at  Ni/queunia,  above  Albany  ;  whence  they 
have  fpread  their  doflrines,  and  increafed  to  a  confiderabic 
number. 

Anna  Leefe,  whom  they  ftyle  the  Ele^  Lady,  was  the 
head  of  this  party.*  They  affert,  that  fhe  was  the  woman 
fpoken  of  in  the  twelfth  chapter  of  Revelation  ;  and  that 
fhe  fpeaks  feventy-two  tongues  :  And  though  thofe  tongues 
are  unintelligible  to  the  living,  fhe  converfes  with  the  dead, 
who  underftand  her  language.  They  add  further,  that  flic 
is  the  mother  of  all  the  clcB.  That  fhe  travails  for  the 
whole  world.  And  that  no  blefling  can  defcend  to  any  per- 
fon,  but  only  by  and  through  her,  and  that  in   the  way  of 

her 

♦  Anna  Leefe  died  in  the  year  1784.  And  her  power  devol- 
ved upon  one  James  Whitacher,  who  died  in  July,  1787.  The 
office  is  now  cxercifed  by  Jofeph  Meacham,  of  New-Lebanon, 
who  has  attained  the  reputation  of  a  prophet  with  this  dene- 
mioatioR, 


S        H        A  227 

her  being  poiTefled  of  their  fins,  by  their  confefling  and  re 
penting  of  them,  one  by  one,  according  to  her  direflion. 

The  tenets,  which  are  peculiarly  diftinguifhing  to  this 
denomination,  are  comprifed  in  feven  articles.  To  which 
is  added  a  (hort  fpecimen  of  their  manner  of  defending  their 
religious  fentiments.'^ 

I.  That  the  firfl:  refurre6lion  is  already  come,  and  now 
is  the  time  to  judge  themfelves. 

II.  That  they  have  power  to  heal  the  fick,  to  raife  th^ 
dead,  and  to  cafl:  out  devils. 

This,  they  fay,  is  performed  by  the  preaching  of  the  word 
of  God,  when  it  is  attended  with  the  divine  power,  the 
wonderful  energy  and  operation  of  the  Holy  Spirit  ;  which 
performs  thofe  things,  by  healing  the  broken-hearted,  by 
raifmg  up  thofe,  who  are  dead  in  trefpafles  and  fins,  to  a  life 
of  holinefs  and  righteoufnefs,  which  caufes  the  devib  to  bs 
caft  out.     See  Matt.  x.  8. 

III.  That  they  have  a  correfpondence  with  angels,  the 
fpirits  of  the  faints,  and  their  departed  friends. 

Thisthey  attempt  to  prove,  from  i  Cor.  xii.  8, 10.  Th£re 
are  diverftties  of  g'lftSy  hut  the  fame  Jpir'it.  To  feme  is  given 
the  word  of  wifdom^  to  fome  prophecy ^  to  fome  the  difcerning  of 
fpirits y    l^c, 

IV.  That  they  fpeak  with  divers  kind  of  tongues  in 
their  public  aflemblies. 

This,  they  think,  is  done  by  the  divine  power  and  influ- 
ence of  the  Holy  Spirit. 

V.  That  it  is  lawful  to  pra£^lfe  vocal  jnuftc  with  dan^ 
c'tng,  in  the  chriftian  churches,  if  it  be  pradlifed  in  praifing 
the  Lord. 

vr. 

*  This  account  is  chiefly  extrafled  from,  a  manufcript,  in  which 
a  Shaker  gave  a  particular  relation  of  the  tenets  of  his  denomina- 
tioa,  in  aafwer  to  queries  propofed  to  him. 


21%  S        H        A 

VI.  That  their  church  is  come  out  of  the  order  of  na- 
tural generation,  to  be  as  Chrllt  was  ;  and  that  thofe  who 
have  wives  be  as  though  they  had  none.  That  by  thefc 
means  heaven  begins  upon  earth,  and  they  thereby  lofe  their 
earthly  and  f^nfual  relation  to  Adam  the  firft,  and  come  to 
be  tranfparent  in  their  ideas  in  the  bright  and  heavenly  vi- 
fions  of  God. 

They  fuppofe,  that  fome  of  iheir  people  are  of  the  num- 
ber of  the  hundred  and  forty-four  thoufandy  who  zverc  tedeemed 
from  the  earthy  that  were  not  defied  with  women. 

VII.  That  the  word  everlafting^  when  applied  to  the 
punifliment  of  the  wicked,  refers  only  to  a  limited  fpace  of 
time,  excepting  in  the  cafe  of  thofe  who  fall  from  their 
church  ;  but  for  fuch  there  is  no  for^ivenefs^  neither  in  this 
%voild^  nor  in  that  which  is  to  come. 

They  quote  Matt.  xii.  32,  to  prove  this  doctrine. 

This  denomination  maintain,  that  it  is  unlawful  to  fwear, 
game,  or  w^z  compliments  to  each  other  ;  and  that  water- 
baptifm  and  the  Lord's  fupper  are  abolifhed. 

They  deny  the  imputation  of  Adam's  fin  to  his  pofterity, 
and  the  do6lrine  c^l  elcBion,  and  reprobation. 

The  difcipllnc  of  this  denomination  is  founded  on  the 
fuppofttd  perfection  of  their  leaders.  The  mother,  it  is  faid, 
obeys  God  through  Chrifl:.  European  elders  obey  her. 
American  laborers,  and  the  common  people  obey  them, 
while  confefiion  is  made  of  every  fecret  in  nature,  from  the 
oldeft  to  the  youngeft.  The  people  are  made  to  believe 
that  they  are  feen  through  and  through  in  the  gofpel  glafs 
of  pcrfeflion,  by  their  teachers,  who  behold  the  ftate  of  the 
dead,  and  innumerable  worlds  of  fpirits  good  and  bad. 

Thefc  people  are  generally  inflruflicd  to  be  very  induf- 
trlous,  and  to  bring  in  according  to  their  ability,  to  keep 
r.p  the  meeting.  They  vary  iu  their  exercifes.  Their 
•)?'javy  dancing,  as  it  is  called,  is  preformed  by  a  perpetual 

fpringing 


M 


229 


fpringlng  from  the  houfe  floor,  about  four  inches  up  and 
down,  both  in  the  men's  and  women's  apartment,  movinp- 
about  with  extraordinary  tranfport,  finging  fometimts  one 
at  a  time,  fometimes  more,  making  a  perfeft  charm. 

This  elevation  afFe^ls  the  nerves  ;  fo  that  tlicy  have  in- 
tervals of  iTiuddcring,  as  if  they  were  in  a  (trong  fit  of  the 
ague.  They  fometimes  clap  hands  and  leap  fo  as  to  firike 
the  joifl:  above  their  heads.  They  throw  off  their  outfidc 
garments  in  thefe  exercifes,  and  fpend  their  fcrength  very 
cheerfully  this  way.  Their  chief  fpeinker  often  calls  for 
their  attention  ;  then  they  all  flop,  and  hear  fome  harangue, 
and  then  fall  to  dancing  again.  They  affert,  that  their 
dancing  is  the  token  of  the  great  joy  and  happinefs  of  the 
new  JerufakiJiJiate,  and  denotes  the  vi61:ory  over  fm.  One 
of  the  poftures  which  increafes  among  them  is  turnincr 
round  very  fwift  for  an  hour  or  two.  This  they  fay  is  to 
ihew  the  great  power  of  God. 

They  fometimes  fall  on  their  knees  and  make  a  found 
like  the  roaring  of  many  waters,  in  groans  and  cries  to 
God,  as  they  fay,  for  the  wicked  world  who  perfecute  them. 

Rathburn's  Acccunt  of  the  Shakers.  /.  4,  5,  6,  14. 
Taylor^s  Account  of  the  Shakers  p.  4.  7,  8,  9,  15,  16. 
JVeJi's  Account  of  the  Shakers,  p.  8,  13. 

SIMONIANS,  a  denomination  in  the  firO:  century. 
They  derived  their  name  from  Simon  Magus,  their  leader, 
who  is  fo  often  mentioned  in  the  A6ls  of  the  Apoftles  ; 
and  affumed  to  himfelf  the  title  of  xh^fupreme  power  of  God, 

This  denomination  maintained  the  eternity  of  matter,  and 
alfo  the  exiftence  of  an  evil  being,  who  prefided  and  ihu? 
fliared  the  empire  of  the  univerfe,  with  the  fupreme  and 
beneficent  Mind.  They  probably  embraced  the  opinion 
of  thofe  who  held  that  matter  moved  from  eternity,  and  by 
an  intrinfic  and  neceffary  adlivity,  had,  from  its  innate  force 
produced,  at  a  certain  period  oftime^  from  its  own  fnb- 

fiance^ 


a?©  O  VJ  t/ 

ftance,  the  sfvll principle  which  now  exercifes  dominion  ovcf 
it,  with  all  its  numerous  train  of  attendants.  They  are  faid 
to  have  taught,  that  all  human  a6lions  were  indifferent — To 
have  attributed  a  furprifing  power  to  magic — And  to  have 
denied  the  refurreft ion  of  the  dead, 

Simon  Magus  taught  thofe  who  followed  him,  to  fall 
down  before  him  and  his  miftrefs  Helena,  in  his  journey 
from  AHa  to  Rome,  to  whom  he  afcribed  the  quality  of  the 
firfl:  intelligence  of  the  fovereign  virtue.  To  her  he  attri- 
buted the  production  of  angels,  and  to  angels  the  creation 
of  the  world.  He  pretended  that  in  his  perfon  refided  the 
greatefi:  and  moft  perfefl  of  the  divine  Mons  ;  and  another 
of  the  female  fex,  the  mother  of  all  human  fouls,  dwelt  in 
the  perfon  of  his  miftrefs  Helena,  and  that  he  came  by  the 
command  of  God  upon  earth,  to  eftablifh  the  empire  of 
thofe  who  had  formed  the  material  world,  and  to  deliver 
''Helena  from  their  power  and  dominion. 

Mojh elm's  Ecclejtajlical  Hijiory  i;ol.  l.  p,  1 1 5^ 
Sim/on* s  Hijiory  of  the  Church ^  /,  4H» 
Dupin^s  Church  Hijiory,  'ucU  2.  p,  29. 
FoTmey''s  Ecchjiajiical  Hijiory ^  njol.  i.p.  21. 

SOCINIANS,  a  denomination  which  appeared  in  the 
fixtcenth  century,  and  embraced  the  opinions  of  Lelius  So- 
cinus,  a  man  of  uncommon  genius  and  learning  ;  and  of 
J*auftus  Socinus,  his  nephew,  who  propagated  his  uncle's 
fentiments  in  a  public  manner  after  his  death. 

The  principal  tenets  maintained  by  this  denomination  are 
as  follow  ;  to  which  are  added  a  few  of  the  arguments  they 
life  in  defence  of  their  fentiments. 

That  the  holy  fcriptures  are  to  be  underftood  and  ex- 
plained in  fuch  a  manner,  as  to  render  them  conformable 
to  the  dictates  of  rcafon. 

In  confequence  of  this  leading  point  in  their  theology, 
th^y  maintain,  that  God,  who  is  infioitely  more  perfed 

than 


S       O       C  43T 

than  man,  though  of  a  fimilar  nature  in  fome  refpeds,  ex- 
erted an  adl  of  that  power  by  which  he  governs  all  things  ; 
in  confequence  of  which,  an  extraordinary  perfon  was  born, 
of  the  Virgin  Mary.  That  perfon  was  Jefus  Chrift,  whcm 
God  firft  tranflated  to  heaven  by  that  portion  of  his  divine 
power  which  is  called  the  Holy  Ghoft  ;*  and  having  in- 
llru£led  him  fully  in  the  knowledge  of  his  counfels  and  de- 
figns,  fent  him  again  into  this  fublunary  world,  to  promul- 
gate to  mankind  a  new  rule  of  life,  more  excellent  than 
that  under  which  they  had  formerly  lived,  to  propagate  di- 
vine truth  by  his  miniftry,  and  to  confirm  it    by  his  death. 

That  thofe  who  obey  the  voice  of  this  divine  tea^: her, (a.ni 
this  obedience  is  in  the  power  of  every  one  whofe  will  and 
inclination  leads  that  w^ay)  (hall,  one  day,  be  clothed  with, 
new  bodies,  and  inhabit,  eternally,  thofe  bleffed  regions, 
where  God  himfelf  immediate  refides.  Such,  on  the  con- 
trary, as  are  difobedient  and  rebellious,  fhall  undergo  mofi: 
terrible  and  exquifite  torments,  which  fhall  be  fucceeded  by 
annihilation,  or  the  total  extindion  of  their  being. 

The  above  is  an  account  of  the  religious  tenets  of  Soci- 
nus,  and  his  immediate  followers.  Thofe  at  the  prefent 
day,  who  maintain  the  mere  humanity  ofChri/i,  diiFer  from 
Socinus  in  many  things  ;  particularly  in  not  paying  relig- 
ous  worftiip  to  Jefus  Chriil,  which  was  a  point  that  Fauf- 

tus 

*  Socinus  and  fome  of  his  followers  entertained  a  notion,  of 
Chrift's  having  been  in  fome  unknown  time  of  his  life,  taken  up 
perfonally  into  heaven,  and  fent  down  again  to  the  earth,  which 
was  the  way  in  which  they  folved  thefe  exprefilons  concerning 
him.  John  iii.  13.  No  man  has  afcended  to  heaven,  but  he  that 
came  denvnfrom  hea'veny  enjen  the  Son  of  man,  ivhich  is  in  heaven. 
Thus  Mofes  who  was  the  type  of  Chrift,  before  the  promulgatica 
of  the  law,  afcended  to  God  upon  Mount  Sinai.  So  Chriil,  be- 
fore he  entered  on  the  office  affigned  him  by  the  Father,  was  in 
confequence  of  the  divine  counfel  and  agency,  tranfiaied  into  hea- 
ven, that  he  might  fee  the  things  he  had  to  announce  :>«  the  world 
in  the  name  of  God  himfelf. 


23  2 


O        € 


tus  Soclnus  vehemently  infifted  on,  though  he  confidered 
Chrift  as  a  man  only,  with  divine  powers  conferred  upon 
him.  He  fuppofed,  that  in  condefcenfion  to  human  weak- 
nefs,  in  order  that  mankind  might  have  one  of  their  own 
brethren  more  upon  a  level  with  them,  to  whom  they  might 
have  recourfe  in  their  ftraits  and  neceflities,  Almighty 
God,  for  his  eminent  virtues,  had  conferred  upon  Jefus 
Chrift,  the  fon  of  Mary,  fome  years  after  he  was  born,  a 
high  divine  povi^er,  lordfhip,  and  dominion,  for  the  govern- 
ment of  the  chriftian  world  only  ;  and  had  qualified  him 
to  hear  and  to  anfwer  the  prayers  of  his  followers,  in  fuch 
matters  as  related  to  the  caufe  of  the  gofpel.  The  chief 
foundation  on  which  Socinus  founded  the  opinion  of  Chrift's 
being  an  objeft  of  religious  worfhip,  was  the  declarations 
in  the  fcriptures  concerning  the  kingdom  and  power  be- 
llowed upon  Chrift  ;  the  interpretation  which  he  put 'on. 
thofe  paffages  v/hich  fpeak  of  angels  and  heavenly  powers 
being  put  under  him  and  worfhipping  him  ;  his  having 
a  knowledge  of  the  fecret  thoughts  of  men  impyarted  to  him, 
and  the  like,  which  with  fome  prefumed  inftances  of  the 
hS.,  of  prayer  being  adually  made  to  him,  he  maintained 
to  be  a  fufficicnt,  though  indire(fl  fignification  of  the  divine 
will,  that  men  Ihould  invoke  Chrift  by  prayer.  But  he 
conftantly  acknowledged,  that  there  was  no  exprefs  pre- 
cept for  making  him  an  obje(5l  of  religious  worfiiip. 

Socinus  allowed  that  the  title  of  true  God  might  be  given 
to  Chriil  ;  though  all  he  meant  by  it  was,  that  he  had  a 
real  divine  power  and  dominion  beftowed  upon  him,  to 
qualify  him  to  take  care  of  the  concerns  of  Chriftian?,  and 
to  hear  and  anfv^^er  their  prayers,  though  he  was  originally 
nothing  more  than  a  human  creature. 

There  were  fome  among  the  early  Socinians,  who  difap- 
provcd  and  reje(fl:ed  the  worfhip  paid  to  Chrift,  as  being 
without  any  foundation  in  the  holy  fcriptures,  the  only  rule 
of  Chriftian's  faith  and  worlhip. 

At 


b  U         JL  233 

At  prefent  It  is  agreed,  both  by  Arians  and  Socinians, 
that  the  fupreme  God  in  one  perfon  is  the  only  objedl  of 
prayer.     [See  Unitarians.] 

Socinus  was  a  ftricfl  Pelagian,  In  his  fentiments  refpciEl- 
ing  human  nature.     [Sec  Pelagians.] 

This  denomination  differ  from  the  Arians,  in  the  follow- 
ing particulars. 

The  Socinians  alTert,  that  Chrlfi:  W3.sjtmp/y  a  man,  and 
confequently,  had  no  exiftence  before  his  birth  and  appear- 
ance in  this  world. 

The  Arians  maintain,  that  Chrlft  was  2.  fuper- angelic  he- 

jngt  united  to  a  human  body.     That  though  he  was  him- 

felf  created,   he  was  the  creator  of  all  other  things  under 

God,  and  the  inftrument  of  all  the  divine  communications 

.  to -the  patriarchs. 

The  Socinians  fay,  that  the  Holy  Ghoft  is  the  power  and 
wifdom  of  God,  which  is  God. 

The  Arians  fuppofe,  that  the  Holy  Spirit  is  the  creature 
of  the  Son,  and  fubfervient  to  him  in  the  work  of  redemption. 

For  an  account  of  the  Socinlan  divifions,  fee  Bidelians, 
Budneians,  and  Faryonians. 

Mo/helm's  Ecclejlajlical  Hijlory ,  *uoL  4.  ^.167,193,195. 
Lind/ey^s  Fieiv  of  the  Unitarian  doBi'inef  ^c.  p,  ij^t 

176,  249,  393. 
Priejiley^s  Difquifitions ,  *voL  I.  p»  376. 
■  Hijiory  of  Early  Opinions,  ^oL  4./.  233, 

^oulmin*s  Life  0/  Socinus, 

SOLDINS.  So  called  from  their  leader  one  Soldln,  a 
Greek  prieft.  They  appeared  about  the  middle  of  the  fifth 
century,  in  the  kingdoms  of  Saba  and  Godolia.  They 
altered  the  manner  of  the  facrifice  of  the  mafs  ;  their 
priefts  offered  gold  ;  their  deacons,  incenfe  ;  and  their  fub- 
deacons,  myrrh  ;  and  this  in  memory  of  the  like  offerings 
jRiade  to  the  infant  Jefus  by  the  wife  men.     Very  few  au- 

F  i  thors 


^34  SUB 

thors  mention  the  Soldins,  neither  do  we  know  whether 
they  ilill  fubfift. 

Broughtcns  Hijiorical  Library  'vol.  2,  /.  560. 

STANCARIANS,  the  difciples  of  Francis  Stancarus, 
profeflbr  of  the  Hebrew  tongue,  and  a  native  of  Mantua 
in  Italy. 

The  tenet  which  he  mofl:  eagerly  defended  v/as,that  Jcfus 
Chrid  was  a  Mediator,  in  quality  of  a  mere  man,  and  not 
in  quality  of  God  and  man. 

This  denomination  took  its  rife  in  the  fixteenth  century. 
Broughtons  Hijfc-rical  Library y  njoL  2.  p.  561, 

STYLITES.     So  called  by  the  Greeks  ;  and  Sandl 

Columnarii,   or  Pillar-Saints,  by  the  Latins.     They  flood 

motionlefs  upon  the  tops  oi pillarsy  exprefsly  raifed  for  this 

exercife  of  their  patience,  and  remained    there  for  feveral 

years,  amidfl  the  admiration  and  applaufe  of  the  populace. 

The  inventor  of  this  difcipline  was  Simeon ^  a  Syrian t  who, 
in  order  to  climb  as  near  heaven  as  pofTible,*  pafled  thirty- 
feven  years  of  his  life  upon  five  pillars  of  fix,  twelve,  twen- 
ty-two, thirty-fix,  and  forty  cubits  high  ;  and  thus  acqui- 
red a  mofl  fhining  reputation,  and  attradled  the  veneration 
of  all  about  him.  Many  of  the  inhaitants  oi Syria  followed 
his  example,  through  not  with  the  fame  degree  of  auflerity  : 
and  this  practice,  which  was  begun  in  the  fifth,  continued 
in  vogue  till  the  twelfth  century. 

Mopeim^s  Ecclejiajiical  Hi/}ory,  n}oL  l.  p.  391, 
Hijhry  of  Don  Ignatius y  %'oL  i.  p.  31. 

SUBLAPSARIANS,  an  appellation  given  to  thofe  CaU 
vinijls  who  fiippofe,  that  the  decree  of  predeftination  re- 
gards man  as  fallt;n,  by  an  abufe  of  that  freedom  which  Adajit 
had,  into  a  flale,  in  which  all  were  to  be  left  to  neceffary 

and 

*  It  is  faid  that  Simeon  imagined  he  faw  an  angel  of  light  co- 
ming to  him  in  a  fiery  chariot  to  carry  him  to  heaven,  and  lifted 
yp  his  foot,  in  order  to  enter  the  divine  vehicle. 


S        W        K  235 

and  unavoidable  ruin,  who  v/ere  not  exempted  from  it  by 
predeRination. 

Doddridge' i  LeSiur!:s,f>.  460. 

SUPRALAPSARI ANS,  a  title  given  to  thofe  Calvhnjh 
who  fuppofe,  that  God  intended  to  glorify  his  judice  in 
the  condemnation  of  fome,  as  well  as  his  mercy  in  the  fal- 
vation  of  others  ;  and  for  that  purpofe  decreed,  that  Ada?n 
fliould  neceffarily  fall,  and  by  that  fall  bring  himftifand 
his  offspring  into  a  (late  of  everlafting  condemnation. 

Doddridge'' s  Ledurcs,  p.  460. 

SWEDENBORGEANS.  So  called  from  the  late  Hon. 
Emanuel  Sv^^edenborg,  who  was  born  at  Stockholm,  in  the 
year   1689. 

He  ftudied,  w^ith  great  attention,  in  the  academy  of  Up- 
fal,  and  in  the  univerfities  of  England,  Holland,  France,  and 
Germany.    He  firft  began  to  have  his  revelations  in  London. 

He  aflferted,  that  on  a  certain  night,  a  man  appeared  to 
him  in  the  midft  of  a  (Irong  fhining  light,  and  faid,  I  am 
GoD^he  Lord,  the  Creator  and  Redeemer.  I  have  cho- 
fen  thee  to  explain  to  men  the  interior  and  fpiritual  fenfe 
of  the  facred  writings.  I  will  didate  unto  thee  what  thou 
oughteft  to  write.  He  affirmed,  that  after  that  period,  his 
fpiritual  fight  was  opened  fo  far,  that  he  could  fee  in  the 
moft  clear  and  diftindl  manner,  what  paffed  in  the  fpiritual 
world,  and  converfe  with  angels  and  fpirits  in  the  fame 
manner  as  with  men.  Accordingly,  in  histreatife  concern- 
ing heaven  and  hell,  he  relates  the  wonders  which  he  faw 
in  the  invifible  worlds.*  He  alTerts,  that  throughout  hea- 
ven, 

•  In  this  treati{e.  Baron  Swedenborg  gives  an  account  of  vari- 
ous, and,  heretofore  unknown  particulars,  relating  to  the  peace, 
the  light,  the  order,  the  furniture,  and  apparatus  of  heaven,  to- 
gether with  the  forms,  the  fundions,  and  even  the  garments  cf 
the  heavenly  inhabitants. 


.;36  S        W       E 

vcn,  fuch  as  are  of  like  difpofitions  and  qualities  arc  confo- 
ciaied  into  particiilar  fellowfliips.  And  fuch  as  differ  in 
thefc  rerp£<5ts  are  feparated.  vSo  that  every  fociety  in  hea- 
ven confiiTs  of  fimilar  members.  This  author  maintains, 
ihat  there  is  an  intermediate  date  for  departed  fouls,  which 
is  called  the  world  offpir'n's  ;  and  that  very  few  pafs  diredly 
to  heaven  or  hell.  This  is  a  (late  of  purification  to  the 
good  ;  but  to  bad  fpirits  it  is  a  fiate  of  fcparation  of  all  the 
extraneous  good  from  the  radical  evil,  which  conflitutes  the 
cflence  of  their  nature. 

Baron  Svvedenborg  called  the  do6lrines  which  be  dellv^- 
crcd,  the  heavenly  doctrines  of  the  New  Jerufalem,  It  is 
thus  ftyled,  bccaufe,  according  to  him,  the  New  Jerufalem 
jignifies  the  new  church  upon  earth,  v.'hich  is  now  about 
to  be  edablilhed  by  the  Lord,  and  which  is  particularly 
defcribed,  as  to  its  glory  and  excellency  in  Rev  xxi,  and 
many  other  parts  of  the  facred  word.  The  holy  city,  or 
New  Jerufalem,  he  interpreted  as  defcriptive  of  a  new  dif- 
penfation  of  heavenly  truth,  breaking  through  and  diffipating 
the  darknefs,  which  at  this  day  prevails  on  the  earth. '^  The 
lavv-s  of  divine  order,  and  the  economy  of  God's  kingdom, 
providence,  and  operation,  will  be  more  clearly  and  fully 
underfrood  ;  and  the  hearts  of  men  will  be  thus  opened  to 
a  nearer  intercourfe  with  heaven  ;  and  rendered  admillive 
of  the  purer  influences  of  gofpel  love  and  charity  in  their 
lives  and  ccnverfation. 

•  The  following  cxtra(!R;  contains  the  general  outlines  of 
the  more  diflinguifhing  articles  in  Baron  Swedenborg's  the- 
ological   fyftem. 

I. 

He  details  to  the  reader  his  converfation  with  angels.  He  de- 
fcribc:?  the  condition  of  Jews,  Mahometans,  Cliriftians,  clergy- 
men  of  every  denomination,  laily.  Sec  in  another  world. 

•  Thofe  who  embrace  the  tenets  of  Jjaron  Svvedenborg,  have 
very  lately  begun  to  form  themfelves  into  a  feparate  connexion.^ 
under  the  nair.c  cf  the  New  Jcrufalen;  Church, 


S       W       E  237 

I.  That  there  Is  a  fpiritual  fenfe  in  every  part  of  the 
fcriptiires — That  it  is  owing  to  the  fpiritnal  fenie,  that  the 
word  is  divinely  infpired  and  holy  in  every  fyllable — That 
the  literal  fenfe  is  the  bafis  the  continent,  and  firmament 
of  the  fpiritual  and  celedial  fenfe. 

II.  That  there  is  a  divine  Trinity  of  Father,  Son,  and 
HolyGhoft  ;  or.  in  other  words, of  the  all  begetting  divini- 
ty, the  divine  humanity,  and  the  divine  proceeding  or  ope- 
ration :  and  that  this  Trinity  confifteth  not  of  three  diftin.cSl 
perfons,  but  is  united  as  body,  foul,  and  operation  in  man, 
in  the  one  pcrfon  of  the  Lord  Jefus  Chrift,  who  therefore 
is  the  God  of  heaven,  and  alone  to  be  vvorfliipped,  being 
Creator  from  eternity,  Redeemer  in  time,  and  Regenera- 
tor  to  eternity. 

III.  That  redemption  confifteth  not  in  the  vicarious 
facrifice  of  the  Redeemer,  and  an  atonement  to  appeafe  the 
divine  wrath  ;  but  in  a  real  fubjugation  of  the  powers  of 
darknefs  ;  in  a  relloration  of  order  and  good  government  to 
the  fpiritual  world  ;  in  checking  the  overgrown  influences 
of  wicked  fpirits  on  the  fouls  of  men,  and  opening  a  nearer 
and  clearer  communication  with  the  heavenly  and  an<^elic 
powers  ;  in  making  falvation,  which  is  regeneration,  pofTi- 
ble  for  all  who  believe  on  the  incarnate  God,  and  keep  his 
commandments.  Hence  all  have  a  capacity  to  be  regener- 
ated, becaufe  all  are  redeemed. 

IV.  That  there  is  an  univerfal  Influx  from  God  into 
the  fouls  of  men.  The  foul,  upon  receiving  this  Influx 
from  God,  tranfmits  it  through  the  perceptive  faculties  of 
the  mind  to  the  body.  The  Lord  with  all  his  divine  wif- 
dom,  confequently  with  all  the  efifence  t)f  faith  and  charity, 
cntereth  by  Influx  into  every  man,  but  is  received  by  every 
man  according  to  his  ftate  and  form.  Hence  it  is,  that 
good  influxes  from  God  are  changed,  by  the  evil  nature  of 
their  recipients,  into  their  oppofites  ;  good  into  evil,  and 
truth  into  falfehood. 

y.     That  wc  are  placed  in  this  world  fubjedl  to  the  in- 
fluences 


238  S        Y        N 

fluences  of  two  moftoppofite  principles  :  of  good,  from  the 
Lord  and  his  holy  angels  ;  of  evil,  from  the  devil  and  his 
angels.  While  w^e  live  in  this  u'orld,  our  fpirits  have  their 
abodes  in  the  fpiritual  world,  where  we  are  kept  in  a  kind 
of  fpiritual  equilibrium  by  the  continual  action  of  thofe  con- 
trary powers,  in  confequence  of  which  we  are  at  perfe£l 
liberty  to  turn  to  which  we  pleafe.  That  without  this 
free  will  in  fpiritual  things,  regeneration  cannot  be  effe(5led. 
If  we  fubmit  to  God,  we  receive  real  life  from  him  ;  if 
not,  we  receive  that  life  from  hell,  which  is  called  in  fcrip- 
ture  fpiritual  death. 

VI.  That  heaven  and  hell  are  not  arbitrary  appoint- 
ments of  God.  Heaven  is  a  flate  arifmg  from  the  good 
aiteclions  of  the  heart.  And  hell  is  the  neceflary  confe- 
quence  of  an  evil  and  thoughtlefs  life,  enflaved  by  the  vile 
afFedions  of  felf-love  and  love  of  the  world. 

Baron  Swedenborg  ftrongly  inculcated  the  obfervance  of 
every  moral  virtue.  And  taught,  that  we  ought  to  do  good 
from  a  pure  difinterefted  love  to  virtue,  without  a  view  to 
any  other  recompenfe  and  reward. 

This  author  founded  his  doctrines  on  the  fpiritual  fenfe 
of  the  word  of  God,  which  he  declared  was  revealed  to  him 
immediately  from  the  Lord  out  of  heaven,  while  he  was 
leading  the  word.  As  his  language  is  peculiar,  his  reafon- 
ing  cannot  be  abridged,  fo  as  to  be  intelligible  to  the  gene- 
rality of  readers.  Thofe,  who  are  defirous  of  further  in- 
formation, are  referred  to  Swedenborg's  numerous  and  fm-f 
gular  produdions. 

SumTT.ary  Fienv  of  Sn^edmhorg' s  DoSIrine,  p»  12,  1 3,  1 8,  24, 
49,  81,  90,  91. 

Svocdenhorg  s  Treatife  concerning  the  Ne'voferufaletn,  ^.28,34. 
■        ' — — -  Hewven  and  Hell,  p-2j  4>  5* 

— — — — ■ InjluXj  p,  6,  23,  29. 

SYNCRETISTS,  a  name   given  to   the  followers  of 

Calixtus.     [See  Calixtins.] 

SYNERGISTS. 


TAB  23, 

SYNERGISTS.  So  called  from  the  Greek  (Ti]/sfiyEix, 
which  fignifies  co-operation.  Hence  this  name  was  given 
to  thofe  in  the  fixteenth  century,  who  denied  that  God  wa» 
the  fole  agent  in  the  converfion  of  finful  man,  and  affirmed 
that  man  co-operated  with  divine  grace  in  the  accompiifh- 
«f  this  falutary  piirpofe. 

Mojheim's  EccUjiajiical  Hijiory,  n;ol.  4.  p.  4.0. 


-^^>&^^^-^-^9}^ 


T 


ABORITES,  a  denomination  in  the  fifteenth 
century  ;  fo  called  from  a  mountain  well  knov/n  in  facred 
hiftory.  They  not  only  infifted  upon  reducing  the  religion 
ofjefus  to  its  primitive  fimplicity,  but  required  alfo  that 
the  fyftem  of  ecclefiaftical  government  fhould  be  reformed 
in  the  fame  manner  ;  the  authority  of  the  Pope  deftroyed  ; 
the  form  of  divine  worfhip  changed.  They  demanded,  in 
a  word,  the  ere£lion  of  a  new  church,  a  new  hierarchy,  in 
which  Chrift  alone  (hould  reign,  and  all  things  fhould  be 
carried  on  by  a  divine  dire(5lion  and  impulfe. 

The  famous  John  Ztfca,  a  Bohemian  knight,  was  the 
leader  of  this  denomination.  They  maintained,  that  it  was 
lawful  to  perfecute  and  extirpate,  with  fire  and  fword,  the 
enemies  of  the  true  religion  :  and  fome  of  the  principal 
doctors  among  the  Taborites,  fuch  as  Martin  Loquis  and 
his  followers,  flattered  themfelves  that  Chrift  would  de- 
fcend  in  perfon  upon  earth,  armed  with  fire  and  fword,  to 
extirpate  falfe  opinions  in  religion,  and  purify  the  church 
from  its  multiplied  corruptions.  Soon  after,  however,  this 
denomination  abandoned  the  doctrines  which,  upon  ferious 
examination,  they  found  to  be  inconfiftent  with  the  fpirit 
and  genius  of  the  gofpel.  The  Taborites,  thus  new  model- 
led, were  the  fame  with  ihofe  Bohemian  brethren,  who  join- 
ed Luther  and  his  fuccefibrs  at  the  Reformation  ;  and  of 

whoiH 


240  THE 

whom  there  are  at  this  day  many  of  the  defcendants  and 
followers  in  Poland,  and  other  countries. 

Mopdm's  Ecclefiajiical  Hijlcry^  I'ol.  3.  ^.260,262,263,264* 

Gilpin's  Life  of  Zifca,  p.  296. 

TANQUELINIANS.  So  called  from  Tanquellnus, 
who  formed  a  numerous  denomination  in  Brabant  and  Ant- 
werp, in  the  twelfth  century.  He  treated  with  contempt 
the  external  worfliip  of  God,  the  facrament  of  the  Lord's 
/upper J  and  the  rite  of  baptifm  ;  and  held  clandeftine  alTem- 
blies,  to  propagate  his  opinions.  He  declaimed  againft  the 
vices  of  the  clergy  with  vehemence  and  intrepidity. 

Moj?-:eim's  Ecclefiajiical  Hijiory,  vol,  2.  /.  448,  449. 

TATIANITES,  a  denomination  in  the  fecond  centu- 
ry ;  fo  called  from  their  leader  Tatian,  a  difciple  of  Juf^ 

i'ln  Martyr. 

They  were  however  more  frequently  diftinguifhed  by  the 
names  of  Encratites,  or  Continents  ;  Hydroparaftates,  or 
Drinkers  of  Water  ;  Apota6lites,  or  Renouncers. 

[For  an  account  of  the  fentiments  of  this  denomination, 

fee   Encratites.] 

MopeiTji^s  Ecclefiajiical  Hiforyy  'vol.  I.  p,  1 80, 

THEODOSIANS.     [See  Angelites.] 

THEOPASCHITES,  a  denomination  in  the  fifth  cen* 
tury,  which  derive  their  name  from  the  Greek  of  -S'sof,  God, 
and  liX^yjJiy  to  fufFer. 

One  Peter,  furnamed  Fullo,  was  the  author  of  this  de- 
nomination. He  held  a  do6lrine  oppofite  to  that  of  Nifie^ 
rius,  viz.  that  Chrift  had  but  one  nature^  which  was  the  di" 
vi7ie,  and,  confcqiiently,  that  this  divine  nature  fufFered. 

Mo/l  /r//'j  Ecclefiajiical  Hijiory^  'voU  I.  p.  417. 

Priejiley' s  Elijiory  of  Early  Opini(ins»  *voL  4.^.  262. 

TRASKITES, 


T        R        I  24t 

TRASKITES,  a  denomination  which  arofe  in  the  year 
1634.  They  derived  their  name  from  Mr.  yohn  Trajhe* 
His  opinions  were  fimilar  to  the  Sabbatarians.  [See  Sab- 
batarians.] 

Pagit's  Herefiography,  p.  135, 

TRIFORMIANI,  a  denomination  which  appeared  a- 
bout  the  year  408  ;  fo  called  from  the  Latin  tria  forma. 
They  maintained,  that  the  Divine  nature  was  one  and  the 
fame  in  three  perfons  together,  but  imperfe£t  in  xhcfeve- 
ral  perfons, 

Hearne^f  Du^or  Hiforicus,  'vol.  2.  p.  170. 

TRINITARIANS,  a  name  applied  to  all  who  profefs 
to  believe  the  doflrine  of  the  Trinity,  in  oppofition  to  Ari- 
ans  and  Socinians,  who  are  called  Unitarians,  and  Anti- 
Trinitarians,  The  following  is  a  brief  account  of  the  mod 
celebrated  of  the  opinions  among  the  moderns  concerning 
this  doftrine. 

Dr.  Waterland,  Dr.  Ab.  Taylor,  and  the  reft  of  the  A- 
thanafians,  aftert  three  proper  diftinft  perfons,  entirely  equal 
to,  and  independent  upon  each  other,  yet  making  but  one 
and  the  fame  being.  And  though  there  may  appear  many 
things  inexplicable  in  this  fcheme,  yet  it  is  to  be  charged 
to  the  weaknefs  of  our  underftandings,  and  not  to  the  ab- 
furdity  of  the  dodrine  itfelf.     [See  Athanafians.] 

Mr.  Baxter  feems,  as  fomeofthe  fchool-men  did,  to  have 
thought  the  three  divine  perfons  to  be  one  and  the  fame 
God,  underftanding,  willing,  and  beloved  by  himfelf,  or 
wifdom,  power,  and  love  ;  which  he  thinks  illuftrated  by 
the  three  eflential  formalities,  as  he  calls  them,  in  the  foul 
of  man,  viz,,  vital  a^live  power,  intelled,  and  will ;  and  in 
the  fun,  motion,  light,  and  heat. 

Mr.  Howe  feems  to  fuppofe,  that  there  are  three  diftinil 
eternal  fpirits,  ordiftind  intelligent  hypoftafes,  each  having 
fc^is  own  diftinfl,  fingular,  intelligent  paturc  5  united  in 

G  S  ^^^ 


242  T        R        I 

fuch  an  inexplicable  manner,  as  that,  upon  account  of  their 
perfedl  harmony,  confent,  and  affedion,  to  which  he  adds 
their  mutual  ft- If-confcioufnefs,  they  may  be  called  the  one 
God,  as  properly  different,  corporeal,  fenfitive,  and  intel- 
letflive  natures  united,  may  be  called  one  man. 

Dr.  Thomas  Burnet  maintains  one  felf-exiftent,  and  two 
dependent  beings,  but  alTerts,  that  the  two  latter  are  fo 
united  to,  and  inhabited  by  the  former,  that  by  virtue  of 
that  union,  divine  perfections  may  be  afcribed,  and  divine 
worfiiip  paid  to  them. 

^Dr.  Wallis  thought  the  diftindions  in  the  Trinity  were 
only  modal,  which  feems  to  have  been  Archbifliop  Tillot- 
fon's  opinion, 

Bilhop  Pearfon,  with  whom  bifhop  Bull,  and  Dr.  Owen 
alio  agree,  is  of  opinion,  that  though  God  the  Father  is 
the  fountain  of  the  Deity,  the  whole  divine  nature  is  com- 
municated from  the  Father  to  the  Son,  and  from  both  to 
the  Spirit  ,  yet  fo  as  that  the  Father  and  Son' are  not  fep- 
arate  nor  feparable  from  the  divinity,  but  do  ftill  exift  in  it, 
and  are  moil  intimately  united  to  it. 

Some  of  the  arguments  which  are  made  ufe  of  by  Trin- 
itarians in  general,  are  infert^d  in  the  article  Athanafians. 

A  particular  defence  of  the  above  mentioned  fchemes  can- 
not be  comprifed  in  the  narrow  limits  of  this  work.  Thofe 
who  are  defirous  to  fee  thofe  opinions  defended,  are  referred 
to  the  advocates  of  thofe  various  fyflems. 

For  an  accoiint  of  Dr.  Clarke  and  Dr.  Watts's  fenti- 
ments  concerning  the  Trinity,  [fee  Pre-exiftents.] 

Doddridge^ s  Ledures,  py  402,  403. 
Baxter* s  PForkst 'Vol.  2.  p.  132. 
Hoive*s  Works i  •vol.  2.  /.  560. 
Bull's  Sermons,  I'ol.  4.  p.  829. 
Peat-Jon  on  the  Creed,  p.  1 34. 
Oxt'^«  on  Hebrews y  p.  53,  54, 
Tzllctfon's  Works y  p.  492. 
Taylor  on  the  Trinity. 

TRITHEISTS, 


T        U        R  S43 

TRITHEISTS,  a  denomination  in  the  fixtri  century, 
Xvhofe  chief  was  John  Afcufnage,  a  Syrian  philofopher,  and 
at  the  fame  time  a  Monophyfite.  This  man  imagined  in 
the  Deity  three  natures,  or  fubftances,  abfolutely  equal  in 
all  refpefts,  and  joined  together  by  no  common  ejfcnce  :  to 
which  opinion  his  adverfaries  gave  the  name  of  Tritheifm 
from  the  Greek  of  rpsig  three,  and  3-£<3?  God.  One  of  the 
warmcfl:  defenders  ot  this  do(5lrine  was  John  Phik-tponus, 
an  Alexandrian  philofopher,  and  grammarian  of  the  highcft 
reputation  ;  and  hence  he  was  confidered  by  many,  as  the 
author  of  this  fe6l,  whofe  members  have  confequently  deri- 
ved from  him  the  title  of  Philoponifts. 

This  denomination  was  divided  into  two  parties,  the  Phi- 
loponifts, and  the  Cononites  ;  but  they  differed  only  con- 
cerning the  do6lrine  of  the  rej'ur region.  Philoponus  main- 
tained, that  ihc  form  as  well  as  the  jnntter  of  all  bodies  was 
generated  and  corrupted,  and  that  both  therefore  were  to  be 
reftored  in  the  rejurre^ion. 

[See  Cononites,  for  an  account  of  the  tenets  of  that  de- 
nomination.] 

Mojheim's  Ecclejiajiical  Hijioryy  'vol.  \.  p.  473. 
Barclay *j  Diilionary .      [  ^ee  Irltbeijls .  ] 

TURLUPINS,  a  denomination  which  appeared  about 
the  year  1372.  Their  principle  fcene  was  in  Savoy  and 
Dauphiny. 

They  taught,  that  when  a  man  is  arrived  at  a  certain 
ftate  of  perfe6l;ion,  he  is  freed  from  all  fubjeclion  to  the  di- 
vine law.  They  often  went  naked  :  and  they  allowed  of 
no  prayer  to  God  but  mental.  John  Dabantonne  was  the 
author  of  this  denomination.  Some  think  they  were  called 
Turlupins,  becaufe  they  ufually  abode  in  places  expofed  to 
wolves,  hipu  They  called  themfelvcs  the  Fraternity  cf 
the  foor, 

BroughtOTis    Hiftorlccl   Library,  vol.  2.   p.  47.1.- 
Dufrefnofs  Chronological  Tables,  'vol.  2./>.  2+3. 

VALENTINIANS, 


•244- 


V, 


ALENTINIANS,  a  branch  of  the  Gnoftics, 
which  fprang  up  in  the  fecond  century  ;  lb  called  from  their 
leader  Valentinus.  Their  principles  were,  generally  fpeak- 
ing,  the  fame  with  the  Gnoftics,  whofe  name  he  affumed, 
yet  in  many  things  he  entertained  opinions  peculiar  to  him- 
felf.  He  placed,  for  inftance,  in  the  PleromUy  (fo  the  Gnof- 
tics called  the  habitation  of  the  Deity)  \\\\viy  Monsy  of  which 
the  one  half  were  male,  and  the  other  female.  To  thefe 
he  added  four  others,  which  were  of  neither  fex,  viz.  H<i' 
rus,  who  guarded  the  borders  of  the  Pleroma,  Chriji,  the  Holy 
Ghojiy  and  Jefus,  The  youngeft  of  the  jEq7is,  called  Sophia^ 
(i.  e.  wifdom)  conceived  an  ardent  defire  of  comprehending 
the  nature  of  the  Supreme  Beings  and  by  the  force  of  this 
propenfity,  brought  forth  a  daughter,  named  Achamoth, 
Achamoth  being  exiled  from  the  Pleroma,  fell  down  into 
the  rude  and  undigefted  mafs  of  matter,  to  which  fhe  gave 
a  certain  arrangement  ;  and  by  the  afTiftance  of  JefuSy  pro- 
duced the  Demiurge,  the  Lord  and  Creator  of  aJl  things.  This 
Demiurge  fcparated  the  fubtle  or  animal  matter  from  that  of 
the  grolfer,  or  more  terreftrial  kind.  Out  of  the  former  he 
created  the  fuperior  world,  or  the  vifible  heavens  ;  and  out 
of  the  latter  he  formed  the  inferior  world,  or  this  terraque- 
ous globe.  He  alfo  made  man,  in  whofe  compofition  the 
fubtle,  and  alfo  the  groffer  matter  were  both  united,  and 
that  in  equal  portions  \  but  Achamoth^  the  mother  of  Demi- 
urge, added  to  thefe  two  fubftances,  of  which  the  human 
race  was  formed,  a  fpiritual  and  ccleftial  fubftance. 

The  creator  of  this  world,  according  to  Falentinus,  arriv- 
ed, by  degrees,  to  that  pitch  of  arrogance,  that  he  either  im- 
agined himfelf  tobeGoD  alone, or,  at  leaft,  was  defirous  that 
mankind  fhould  confider  him  as  fuch.  For  this  purpofe,  he 
fent  forth  prophets  to  the  Jewifh  nation,  to  declare  his 
(laim  to  the  honor  which  is  due  to  the  Supreme  Being  ;  an(i 


VAN  245 

in  this  alfo  the  other  angels,  who  preficle  over  the  different 
parts  of  the  univerfe,  immediately  fet  themfelves  to  imitate 
liis  ambition.  To  chaftifethis  lawlefs  arrogance  of  Demi- 
V-rgc,  and  to  illuminate  the  minds  of  rational  beings  with 
the  knowledge  of  the  true  and  fupreme  Deity,  Chrift  ap- 
peared upon  earth,  compofedof  an  animal  and  fplritual  fub- 
Itance,  and  clothed,  moreover,  with  an  aerial  body.  This 
Redeemer  palled  through  the  womb  of  Mary,  as  the  pure 
v/ater  flows  through  the  untainted  conduit.  Jefus,  one  of 
the  fupreme  Mons,  was  fubftantially  united  to  him,  when 
he  was  baptized  by  John  in  the  waters  of  Jordan.  The 
creator  of  the  world,  when  he  perceived  the  foundations  of 
his  empire  were  fhaken  by  this  divine  man,  caufed  him  to 
be  apprehended,  and  nailed  to  the  crofs.  But  before  Chrift 
fubmitted  to  this  punifhmcnt,  not  only  Jefus,  the  Son  of 
God,  but  alfo  the  rational  foul  of  Chrift,  afcended  up  on 
high  \  fo  that  only  the  animal  foul,  and  the  etherial  body^ 
fufFered  crucifixion.  Thofe  who  abandoning  the  fervice  of 
falfe  deities,  and  the  worfliip  of  the  God  of  the  Jews,  live 
according  to  the  precepts  of  Chrift,  and  fubmit  the  animal 
and  fenfual  foul  to  the  difcipline  of  reafon,  ihall  be  truly 
happy.  Their  rational,  and  alfo  their  fenfual  fouls  fhall  af- 
cend  to  thofe  glorious  feats  of  blifs  which  border  on  the 
Picroma.  And  when  all  the  parts  of  the  divine  nature,  or 
all  fouls  are  purified  thoroughly,  and  feparated  from  matter ^ 
then  a  raging  fire,  let  loofe  from  its  prifon,  fliall  fprcad  its 
frames  throughout  the  univerfe,  and  diftblve  the  frame  of 
this  corporeal  world. 

The  denomination  of  the  Valentinians  was  divided 
into  many  branches.  [See  Ptolemattes,  Secundians,  and 
Heracleonites.] 

Mojhtim's  EcclefiaJiicalHif.ory,  'vcl.  i./>.  185,186,187,188. 

VANISTS.     So  called  from  Sir  Henry  Vane,  who  was 
appointed  Governor  of  New-England  in   the  year   1636; 
^d  is  faid  to  have  been  at  the  head  of  that  party,  in  New- 
England, 


246  V       £       R 

England,  who  were  charged  with  maintaining  Antinomlan 
tenets.     [See  Antinomians.] 

Calamyj  Alridgmeniy  ijoU  i.  /.  98. 

UBIQUITARIANS,  a  denomination  which  derived 
their  name  from  their  maintaining,  that  the  body  of  Jefus 
Chrifl  is  uhique  every  where,  and  in  every  place. 

Brentius  is  faid  to  have  firft  advanced  this  fentiment,  about 
the  year  1560.  The  Ubiquitarians  were  not  quite  agreed 
among  themfelves  :  fom.e  holding,  that  Jefus  Chrift,  even 
during  his  mortal  life,  was  every  where  ;  and  others  dating 
the  ubiquity  of  his  body  from  the  time  of  his  afcenfiononly. 
Bvoughton' s  Hijisrical  Di^ionary J  ^vol.  2.  ^.  481, 

UCKEWALLISTS,  a  fea  which  derives  its  deno- 
mination from  Uke-Walles,  a  native  of  Friefland,  who 
publifhed  his  fentiments  in  the  year  1637.  He  entertained 
a  favorable  opinion  of  the  eternal  ftate  of  Judas,  and  the 
reft  of  Chriil's  murderers.  To  give  an  air  of  plaufibility 
to  this  fentiment,  he  invented  the  following  hypothefis — 
That  the  period  of  time  which  extended  from  the  birth  of 
Chrift  to  the  defcent  of  the  Holy  Ghoft,  was  a  time  of  deep 
ignorance  and  darknefs  ;  during  which,  the  Jews  were  void 
of  light,  and  entirely  deftitute  of  divine  fuccour  ;  and  that, 
of  confequence,  the  fins  and  enormities  which  were  com- 
mitted during  this  interval,  were  in  a  great  meafure  excuf- 
able,  and  could  not  merit  the  fevereft  difplays  of  the  divinej 
juftice. 

This  denomination  ftriftfy  adhere  to  the  do6lrine  and 

difcipline  of  the  primitive  Mennonites.     The  ceremony  of 

wafliing  the  feet  of  ftrangers,  who  come  within  the  reach 

of  their  hofpitality,  they  efteem  a  right  of  divine  inftitution. 

Mojheim's  EccJeJiaJiical  Hijiory,  'vol,  5.  /y.  48,  49. 

VERSCHORISTS,  a  Dutch  denomination,  which  de- 
rived its  denomination  from  Jacob  Verfchoor,  a  native  of 
riufliine,  who  publilhed  his  fentiments  in  the  year  1680. 

The 


UNI  ^47 

The  religious   tenets  of  this   denomination   refemble  the 
Hattemifts,  in  mod  points.     [See  Hattemifts.] 

Mojheim's  EccUjiaJiical  Hijiory,  'vol  \.  p.  552. 

UNITARIANS,  a  name  given  to  the  Anti-Trimtan- 
ans  ;  the  Socinians  are  alfo  fo  called.  The  term  is  very 
comprehenfive,  and  is  applicable  to  a  great  variety  of  per- 
fons,  who,  notwithftanding,  agree  in  this  common  principle, 
that  there  is  no  dijl'indion  in  the  divine  nature. 

MoJI^eini's  EccUfiaJlical  Hljloryt  'vol.  5.^.  58. 

UNITARIANS.  Thofe  who  are  commonly  called  So- 
cinians, claim  an  exclufive  right  to  this  title  :  as  holding  the 
unity  of  God  in  the  ftrideft  fenfe,  to  the  exclufion  of  Je- 
fus  Chrift,  and  of  every  other  perfon  whatever,  from  being 
named  or  compared  with  the  fupreme  Father,  as  equal  to 
him,  or  any  thing  but  dependent  on  him,  who  is  the  bkjjed 
and  only  Potent  ate  t  the  King  of  Kings  ^  and  Lord  of  Lords, 

The  capital  article  in  the  religious  fyftem  of  this  deno- 
mination is,  that  Chriji  was  a  mere  man.  But  they  confider 
him  as  the  great  inftrument  in  the  hands  of  God,  of  reverf-r 
ing  all  the  efFe£ls  of  the  fall  ;  as  the  obje£l  of  all  the  pro- 
phecies from  Mofes  to  his  own  time  ;  as  the  great  bond  of 
union  to  virtuous  and  good  men,  who,  as  Chriftians,  make 
one  body,  in  a  peculiar  fenfe  ;  as  introduced  into  'ie  world 
without  a  human  father;*  as  having  communications  with 

God, 

•  Dr.  Prieflley,  in  his  Hiftory  of  the  Early  Opinions  concern- 
ing Chrift,  calls  in  qaeftion  the  doftrinc  of  Chrift's  miraculous 
conception.  He  difputes  the  authenticity  of  the  introdnt^ory  chap- 
ters to  Matthew  and  Luke  :  becaufe  Mark  and  John  do  not  give 
the  leaft  hint  of  a  miraculous  conceptions  and  yet,  if  any  part  of 
the  hiftory  required  to  be  authenticated,  it  was  this.  He  thinks 
it  is  probable,  that  the  gofpel  of  St.  Matthew  was  written  in 
Hebrew  ;  and  as  the  two  firft  chapters,  were  not  in  the  Ebion- 
ite  copies  of  the  gofpel,  he  takes  it  for  granted,  they  were  not 
written  by  Matthew,  but  prefixed  to  his  gofpel  afterwards.    He 

fuppofesj 


248  UNI 

God,  and  fpeakirig  and  aSi'ing  from  God,  in  fuch  a  man* 
ner  as  no  other  man  ever  did  ;  and  therefore  having  the 
form  of  God,  2ind  being  the  Son  ofGoD^  in  a  manner  pecu- 
liar to  himfelf  ;  as  the  means  of  fpreading  divine  and  fav- 
ing  knowledge  to  all  the  world  of  mankind  ;  as  under  God 
the  head  of  all  things  to  his  church  ;  and  as  the  Lord  of 
life,  having  power  and  authority  from  God,  to  raife  the 
dead,  and  judge  the  world  at  the  lad  day. 

They  fuppofe,  that  the  great  objeiH:  of  the  whole  fcheme 
of  revelation  was,  to  teach  men  how  to  live  here,  fo  as  to 
be  happy  hereafter  ;  and  that  the  particular  dodtrines  there 
taught,  as  having  a  connexion  with  this  great  objedl,  are 
thofe  of  the  unity  of  God  f  his  univerfal  prefence  and  infpec- 

tion, 

fuppofes,  that  Marcion*s  copy  of  Luke*s  gofpel,  which  begins  at 
the  third  chapter,  was  genuine.  But  admitting,  that  the  intro- 
ducftory  chapters  of  Matthew  and  Luke  were  written  by  them, 
this  learned  divine  fuppofes,  that  the  evidence  of  the  gofpel  hif- 
tory,  is  exa^Tdy  fimilar  to  that  of  any  ether  credible  biftory  de- 
pending upon  human  teHiimony  ;  and  that  the  fcriptures  were 
written  without  any  particular  infpiration,  by  men  who  wrote  ac- 
cording to  the  befl  of  their  knowledge,  and  who,  from  their  cir- 
cumllanccs,  could  not  be  miilakcn  with  refped  to  the  greater  fa£ls 
of  which  they  were  proper  vvitnelTes  ;  but,  like  other  men  fubjeft 
to  prejudice,  might  be  liable  to  adopt  an  hafly  and  ill  grounded 
opinion  concerning;  things,  which  did  not  come  within  the  com- 
pafs  of  their  knowledge.  Dr.  Prieftley  fays,  that  though  there 
are  but  few,  who  difhelievc  the  miraculous  conception,  he  fuppo- 
fes, there  have  always  been  fome,  and  thofe  men  of  learning  and 
charadter  among  Chrillians  ;  and  that,  to  his  certain  knowledge, 
the  number  of  fuch  is  increafing,  and  feveral  of  them  think  it  a 
m?tter  of  great  importance,  that  a  doftrine  which  they  regard  as 
a  difcredit  to  the  chriftian  fcheme,  (hould  be  exploded. 

This  learned  divine  will  not  admit,  that  Chrift  was  either  in- 
fallible or  impeciable.  Thofe  paflages  of  fcripture,  which  de- 
clare, le  km^v  710 fi/i^  ^f,  he  fuppofej  to  have  the  fame  meaning 
with  John  iii.  9, 


UNI  249 

tion,  his  placability  to  repenting  finners,  and  the  certainty 
of  a  life  of  retribution  after  death.* 

Thus  this  denomination  argue  againft  the  divinity  and  pn* 
exigence  of  Chrift. 

The  fcriptures  contain  the  clearefl:  and  m oft  exprefs  de- 
clarations, that  there  is  but  one  God  ;  without  ever  men- 
tioning any  exception  in  favor  of  a  Trinity,  or  guarding  us 
againft  being  led  into  any  miftake  by  fuch  general  and  un- 
limited expreflions.  Exod.  xx.  3.  Thou/halt  have  no  other 
Gob  but  me,  Deut,  vi.4.  Markxii.  20.  iCor.  viii.  6. 
Eph.  iv.  5. 

It  is  the  uniform  language  of  the  facred  books  of  the  Old 
Teftament,  that  one  God,  without  any  aftiftant,  either  equal 
or  fubordinate  to  himfelf,  made  the  world,  and  all  thini^s  in 
it,  and  that  this  one  God  continues  to  dire£l  all  the  affairs 
of  men.  The  firft  book  of  Mofes  begins  with  reciting  all 
the  vifible  parts  of  the  univerfe,  as  the  work  and  appoint- 
ment of  God: 

In  the  ancient  prophetic  accounts,  which  preceded  the 
birth  of  Chrift,  he  is  fpoken  of  as  a  man,  as  a  human  crea- 
ture, highly  favored  of  God,  and  gifted  with  extraordinary 
powers  from  him,  and  nothing  more.  He  was  foretold. 
Gen.  xxii.  8,  to  be  of  the  feed  of  Abraham,  Dcut.  xviii. 
A  prophet  like  unto  Mofes.  Pfalm  cxxvii.  11.  Of  the  fam- 
ily of  David ^  ^c. 

As  a  man,  as  a  prophet,  though  of  the  higheft  order,  the 
Jews  conftantly  and  uniformly  looked  for  their  Meffiah. 

Chrift  never  claimed  any  honor,  nor  refpe^l  on  his  own 
account,  nor  as  due  to  himfelf,  as  a  perfon  only  inferior  to 
the  moft  high  God  j  but  fuch  as  belonged  only  to  a  pro- 

H  h  phct, 

•  They  fuppofe,  that  to  be  a  Chriflian,  implies  nothing  more, 
than  the  belief  that  Chrift  and  his  apoftles,  as  well  as  all  preceding 
prophets,  were  commiflioned  byGoD,  to  teach  what  they  declare 
ihey  received  from  him,  the  moft  important  article  of  which  is  tho 
4odrin9  of  a  refurre^ion  to  immortal  life* 


250  UNI 

p'het,  an  extraordinary  meiTenger  of  God,  to  liften  to  the 
meiiage  and  truths,  which  he  delivered  from  him. 

He  in  the  moft  decifive  terms  declares  the  Lord  God  to 
be  one  perfon.  and  limply  excliifivt^  of  all  others,  to  be  the 
fole  objeft  of  worfhip.  He  always  prayed  to  the  one  GoD, 
as  his  God  and  Father.  He  always  fpoke  of  himfelf  as 
receiving  his  dodlrine  and  power  from  him  ;  and  again  and 
again  difclaimed  having  any  power  of  his  own.  John  v. 
19.  Then  anjivered  J  ejus  and  Ja'id  unto  them,  verily,  verily , 
J  Jciy  unto  you,  the  Son  can  do  nothing  of  himfelf .  John  xiv, 
10.  The  words,  zvhich  I f peak  unto  you,  I f peak  not  of  myfdf^ 
hut  the  Father  that  divelleth  in  me,  he  doth  the  works. 

He  di reded  men  to  worfhip  the  Father,  and  never  let 
fall  the  leaft  intimation,  that  himfelf,  or  any  other  perfon 
whomfoever,  was  the  objedl  of  worfhip.  See  Luke  xi.  I, 
2.     Matt.  iv.  10.     He  fays,  John  xvi.  23.     Jnd  in  that 

day  J  yeJJmll  afk  fne  nothing  ;  verily,  verily^  I  fay  unto  you^ 
lubatfoever  ye  Jhall  afi  the  Father  in  my  name y  he  will  give 
it  you. 

Chrift  cannot  be  that  God  to  whom  prayer  is  to  be  of- 
fered, becaufe  he  is  the  high  prieft  of  that  God  to  make  in- 
terceiTion  for  us.     A(?i:s  vii.  25. 

And  if  Chrlft  be  not  the  objeft  of  prayer,  he  cannot  be 
either  God,  or  the  Maker  and  Governor  of  the  world  un- 
der God. 

Tlie  apollies,  to  the  latefl:  period  of  their  writings,  fpeak 
)the  fame  language  ;  reprcfenting  the  Father  as  the  only- 
true  God,  and  Chrift  as  a  man,  the  fervant  of  God,  who 
raifed  him  from  the  dead,  and  gave  him  all  the  power  of 
which  he  is  pofreiled,  as  a  reward  for  his  obedience.  A6ls 
ji.  22,  the  apollle  Peter  calls  Chrift,  a  man  approved  of  God, 
Sec.  And  A<5\s  xvii,  the  apoftle  Paul  calls  him,  the  man 
%vhom  Qqd  has  grdained,    \  Tim.  ii,  5.     There  is  one  God^ 

and 


UNI  .251 

and  one  7ncd'iator  hetiveen  God  and  ?nan,  the  man  Chr'iJ]  Jefus. 
Had  the  apollle  Paul  confidered  Chrifl  as  being  any  thing 
more  than  a  man,  with  refpeft  to  his  nature,  he  could  never 
have  argued  w^ith  the  leaft  propriety  or  effect,  that  as  by  man 
came  death,  fo  by  man,  came  aljo  the  reJurrc£iioyi  of  the  dead. 
For  it  might  have  been  replied,  that  by  man  came  death, 
but  not  by  man,  but  by  God,  or  the  creator  of  the  world 
under  God,  came  the  refurreflion  from  the  dead. 

The  apofHes  directed  men  to  pray  to  God  the  P^ather  on- 
ly.    Ads  iv.  24.     Rom.  xvi.  27,  &c. 

This  denomination  maintain,  that  repentance  and  a  good 
life  are  of  themfelves  fufficient  to  recommend  us  to  the  di- 
vine favor.  And  that  nothing  is  neceiTary  to  make  us  in 
all  fituations  the  objedls  of  his  favor,  but  fuch  moral  con- 
dud  as  he  has  made  us  capable  of. 

That  Chrift  did  nothing  by  his  death,  or  in  any  other 
way,  to  render  God  kind  and  merciful  to  Tinners  ;  or  rather, 
that  God  is  of  his  own  accord  difpofed  to  forgive  men  their 
fms,  without  any  other  concjition  than  the  fmncrs  repent- 
ance, is  declared  by  the  Almighty  himfelf  conftantly  and 
exprefsly  in  the  Old  Teftament,  and  never  contradided  in 
the  New.  Ifai,  Iv.  7,  Let  the  w'lehd forjale  his  way,  and 
the  unrighteous  ?nan  his  thoughts  ;  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  hitn,  and  to  our  God,  and 
he  will  abundantly  pardon.     See  alfo  Ezek.  xvii.  27. 

This  mod  important  dodrine  of  the  efficacy  of  repent- 
ance alone,  on  the  jj^art  of  the  finner,  as  fufficient  to  recom- 
mend him  to  pardon  with  God,  is  confirmed  by  Chrifl  him- 
felf. Matt.  vi.  12.  If  ye  forgive  men  tJmr  trefpajfes,  your 
heavenly  Father  will  alfo  forgive  you. 

But  above  all,  the  beautiful  and  afreding  parable  of  the 
prodigal  fon,  Luke  xv,  is  mod  decifive,  that  repentance  is 
all  our  heavenly  Father  requires  to  rcitore  us  to  his  favor. 

ThQ 


252  .  ^     U        N        I 

The  Unitarians  of  all  ages  have  adopted  the  fentimentS 
of  P^ila^ius  with  refped  to  human  nature. 

Priejiley's  EccUfiaJiical  Hijiory,  vol.  i.  p.  143, 

H  Jiory  of  Early  Opinions  ^  voL  i.p.  10,  ci. 


ol.  3 .  /.  7,  8,  27.  W.  4.  p.  6j. 

Corruptions  of  Chrijlianity,  <vol,  i.  p,  135, 

DifquifiiionSs  'vol,  I.  p,  376. 

Lijlitutes,  'vol,  2./.  281, 

JppeaUp,  19,  47. 

Theological  Repojitory,  <voL  4.  p.  20,  436. 


Lindfey's  Fietu  of  the  Unitarian  do^rinBi  i^c,  p,  355, 
— —  -  Fin  did  a;  Priejlleiame,  /.  223,  226,  227. 

•  Apology y  p.  186. 
—  Anfvser  to  Robinfon*s  Pha» 

UNITARIANS.  Thofe  Chriftians,  who  believe  there 
is  but  one  God,  and  one  object  of  religious  worfhip  ;  ancj 
that  this  one  God  is  the  Father  only,  and  not  a  Trinity 
confifting  of  Father,  Son,  and  Holy  Ghoft.  They  may,  or 
may  not  believe  in  Chrift's  pre-exifience.  This  term  is  thus 
defined  by  the  celebrated  Dr.  Price,  and  applied  by  him,  to 
what  he  calls  a  middle  fcheme  between  Athanafianifm  and 
Socinianifm.  His  plan,  and  a  few  of  the  arguments  he 
brings  to  fupport  it,  may  therefore  be  inferted  under  this 
appellation. 

It  teaches,  that  Chrifi:  defcended  to  this  earth,  from  a 
flate  of  pre-exiftent  dignity  ;  that  he  was  in  the  beginning 
with  God,  and  that  by  him  God  made  the  world  ;  and 
that  by  a  humiliation  of  himfelf  which  has  no  parallel,  and 
by  which  he  has  exhibited  an  example  of  benevolence,  that 
paffes  knowledge,  he  took  on  him  flefli  and  blood,  and  paf- 
fed  through  human  life,  enduring  all  its  forrows,  in  order 
to  blefs  and  fave  a  finful  race.  By  delivering  himfelf  up 
tu  death,  he  acquired  the  power  of  delivering  us  from  death. 
By  offering  himfelf  a  facrifice  on  the  crofs,  he  vindicated 
the  honor  of  thofe  laws  which  finners  had  broken,  and  ren- 
dered the  exerx:ife  of  favor  to  them  confiftent  with  the  ho- 

linefs 


U       N       I        ^  253 

linefs  and  wifdom  of  God*s  government  ;  and  by  his  re- 
furredlion  from  the  dead,  he  proved  the  efficacy  and  accep- 
tablenefs  of  his  facrifice.  Chrift  not  only  declared,  but  ob- 
tained the  availablenefs  of  repentance  to  pardon  ;  and  be- 
came, by  his  interpofition,  not  only  the  conveyer,  but  the 
author  and  means  of  our  future  immortality.*  This  was  a 
fervice  fo  great,  that  no  meaner  agent  could  be  equal  to  it  ; 
and  in  confequence  of  it,  offers  of  full  favor  are  made  to  all. 

No  human  being  will  be  excluded  from  falvation,  except 
through  his  own  fault  ;  and  every  truly  virtuous  man,  from 
the  beginning  to  the  end  of  time,  let  his  country,  or  reli- 
gion be  vi^hat  it  will,  is  made  fure  of  being  raifed  from 
death,  and  being  made  happy  forever.  In  all  this  the  fu- 
preme  Deity  is  to  be  confidered  as  the  firft  caufe,  and  Chrift 
as  his  gift  to  fallen  man  ;  and  as  afling  under  that  eternal 
and  felf-exiftent  Being,  compared  with  whom  no  other  be- 
ing is  either  great  or  good,  and  ofwhonit  and  through  whom, 
and  to  whom  are  all  things. 

Our  learned  author  argues  in  this  manner,  to  prove  the 
fre-extflence  of  Chrift. t 

The  hiftory  of  our  Saviour,  as  given  in  the  New  Tefta- 
ment,  and  the  events  of  his  life  and  miniftry,  anfwer  bed 
to  the  opinion  of  the  fuperiority  of  his  nature.  Of  this 
kind  arc  his  introdu<^ion  into  the  world  by  a  miraculous 
conception  ;  the  annunciations  from  heaven  at  his  baptifm 
and  transfiguration,  proclaiming  him  the  Son  of  God,  and 
ordering  all  to  hear  him  ;  his  giving  himfelf  out  as  come 

from 

•  Oar  learned  author  confiders  the  deflruftion  of  being,  as  the 
main  circumftance  in  the  punifhment  of  the  wicked. 

t  Previons  to  this,  oirr  author  brings  arguments  to  prove,  that 
there  is  one  fuprcmc  God,  and  one  objeft  of  religious  vvorfhip. 
Thefe  are  omitted, as  the  principal  texts  which  are  made  ufe  of  to 
prove  the  inferiority  of  Chrift  to  God  the  Father,  are  inferted  in 
the  Arian  plan.  The  argamcnts  here  brought,  are  only  fuch  as 
iiftinguilh  this  denomination  ftQm  th«  $o(inians* 


254 


U        N 


from  God,  to  flied  his  blood  for  the  remiflion  of  fins  ;  his 
.perfe£l  innocence  and  finlefs  example  ;  the  wifdom  by 
which  he /pake  as  never  man  f pake  ;  his  knowledge  of  the 
hearts  of  men  ;  his  intimations  that  he  was  greater  than 
Abraham,  Mofes,  David,  or  even  angels  \  thofe  miraculous 
powers  by  which,  with  a  command  over  nature,  like  that 
which  firft  produced  it,  he  ordered  tempefls  to  ceafe,  and 
gave  eyes  to  the  blind,  limbs  to  the  maimed,  reafon  to  the 
frantic,  health  to  the  fick,  and  life  to  the  dead  ;  his  furren- 
der  of  himfelf  to  the  enemies,  who  took  away  his  life,  af- 
ter demonftrating,  that  it  was  his  own  confent  gave  them 
their  power  over  him  ;  the  figns  which  accompanied  his 
fufferings  and  death  \  his  refurredlion  from  the  dead,  and 
triumphant  afcenfion  into  heaven. 

There  are  in  the  New  Teftament,  exprefs  and  direft  de- 
clarations of  the  pre-exiftent  dignity  of  Chrift.  John  i.  i, 
compared  with  the  14th  verfe,  In  the  beginning  was  the  Word, 
and  the  JVcrdwas  with  God,  ^c.  And  the  JVord  was  made 
flcjlo^  and  dwelt  among  us.  John  iii.  13,  No  one  has  af tended 
up  into  heaven,  but  he  that  came  down  frotn  heaven  ;  even  thg 
Son  of  -man  who  is  in  heaven.  John  vi.  61,  What  ifyoujhall 
fee  the  Son  of  man  afcend  up  luhere  he  was  before.  John  viii. 
58,  Before  Ahraha?n  was,  I  am.  See  alfo,  John  xvii.  5.  2 
Cor.  viii.  9.     Phil.  ii.  5,   and   following  verfes. 

There  remain  to  be  quoted,  the  texts  which  mention 
the  creation  of  the  world  by  Jefus  Chrifl.  In  Heb  i.  2, 
we  read,  that  God  who  in  former  timeSf  fpohe  to  the  fathers 
hy  the  prophets,  hath  in  thefe  laji  times yfpohn  to  us  by  his  Son, 
whom  he  hath  appointed  the  heir  of  all  things  ;  by  whom  alfo  he 
made  the  zvorlds.     John  i.  3  ic.     Col.  i.  16.* 

The 

*  According  to  our  author,  the  formation  of  the  world  by 
Chrift,  does  not  imply  creation  from  noihing,  that  probably  being 
peculiar  to  almighty  power,  but  only  an  arrangement  of  things 
into  their  prefent  order  ;  and  the  eftablifhment  of  that  courfe  of 
pature  to  which  we  are  wiincfles.  Chrift  is  not  the  original  cre- 
ator, but  only  God's  minifter  in  creating. 


U        N        I  2SS 

The  docHirine  of  God's  forming  the  world  by  the  agency 
of  the  Mefliah,  gives  a  credibility  to  the  dodrine  of  his  in- 
terpofition  to  fave  it,  and  his  future  agency  in  new  creating 
it  ;  becaufe  it  leads  us  to  conceive  of  him,  as  (landing  in  a 
particular  relation  to  it,  and  having  an  intcreft  in  it. 

The  do6lrine  of  Chrift's^/«/»/^  humanity,  when  viewed  in 
connexion  with  the  fcripture  account  of  his  exaltation,  im- 
plies an  inconfirtency  and  improbability,  which  falls  little 
fhort  of  an  impoffibility.  The  fcriptures  tell  us,  that  Chrif}, 
after  his  refurredion,  became  Lord  of  the  dead  and  living  ; 
that  he  had  all  power  given  him  in  heaven  and  earth  ;  that 
angels  were  made  fubjedt  to  him  ;  that  he  is  hereafter  to 
raife  the  dead,  and  judge  the  world,  and  finifli  the  fcheme 
of  the  divine  moral  government  with  refped  to  the  earth, 
by  conferring  eternal  happinefs  on  all  the  virtuous,  and  pun- 
ifhing  the  wicked  with  everlafting  deftru6lion.  Can  it  be 
believed  that  a  mere  man  could  be  advanced  at  once  fo  high 
as  to  be  above  angels,  and  to  be  qualified  to  rule  and  judge 
the  world  ?  Do  not  all  things  rife  gradually,  one  acquifi- 
tion  laying  the  foundation  of  another  ;  and  perhaps,  for 
higher  acquifitions  ?  The  power  in  particular,  which  the 
fcriptures  teach  us  Chrift  polTeiTes,  of  raifing  to  life  all  who 
have  died,  and  all  who  will  die,  is  equivalent  to  the  power 
of  creating  a  world.  How  inconfident  is  it,  to  allovv^  that 
he  is  to  reftore  and  new  create  this  world,  and  yet  to  deny 
he  might  have  been  God's  agent  in  originally  forming  it. 

This  plan  coincides  with  the  foregoing  Unitarian  fyilem, 
in  rejedling  the  Trinity  of  the  Godhead,  the  divinity  of 
Chrift,  his  being  a  proper  objedl  of  prayer  ;  the  imputation 
of  Adam's  fin  to  his  pofterity  ;  and  fuch  a  total  corruption 
of  our  natures  by  original  fin,  as  deprives  us  of  free  will, 
and  fubjedls  us  before  we  have  committed  adual  fin,  to  the 
difpleafure  of  God,  and  future  punifhment  ;  and  alfo  in 
rejecting  ahjolute  predeftination y particular  redettiption,  irrefijl- 
ibk  grace t  T^ii^jujiijication  by  faith  ahnc, 

li 


J56  UNI 

It  fliffers  from  the  foregoing  in  two  refpe£ls. 

I.  In  alTerting  Chrift  to  have  been  more  than  any  hu-* 
man    being. 

II.  In  alTerting,  that  he  took  upon  him  human  nature 
for  a  higher  purpofe,  than  merely  revealing  to  mankind  the 
will  of  God,  and  inftrudling  them  in  their  duty,  and  in  the 
doiftrines  of  religion. 

Price's  Sermons,  p.  153,154,  1 67,  176,  177,  18 1, 

182,  184,  185,  187,  190,  191,  192,. 
■  DiJJertations,p,  134. 

UNITARIANS.  The  celebrated  Dr.  Prieftley  calls 
thofe  Phihjophical  Unitarians^  who,  in  the  early  ages  of 
Chriftianity,  explained  the  doctrines  concerning  Chrift,  ac- 
cording to  the  principles  of  the  philofophy  of  thofe  times. 
As  the  fun  was  fuppofed  to  emit  rays,  and  draw  them  inta 
himfelf  again,  fo  the  Divine\Being^  of  whom  they  imagined 
the  fun  to  be  an  image,  they  likewife  fuppofed,  emitted  a 
kind  o{  efflux,  or  divine  ray,  to  which  they  fometimes  gave 
the  name  of  Logos,  which  might  be  attached  to  any  particu- 
lar fubftance,  or  perfon,  and  then  be  drawn  into  the  Divine 
Being  again.  They  fuppofed,  that  the  union  between  this 
divine  Logos,  and  the  man  Chrift  Jefus,  was  only  temporary. 
For  they  held  that  this  divine  efflux,  which  like  a  beam  of 
light  from  the  fun,  v/ent  out  of  God,  and  was  attached  to 
the  perfon  of  Chrift,  to  enable  him  to  work  miracles  while 
he  was  on  earth,  was  drawn  into  God  again,  when  he  af- 
ccnded  into  heaven,  and  had  no  more  occafion  to  exert  a 
miraculous  power. 

Some  of  them  might  go  fo  far  as  to  fay,  that  fince  this 
ray  was  properly  divine,  and  the  divinity  of  the  Father, 
Chrift,  who  had  this  divine  ray  within  him,  might  be  cal- 
led God,  but  by  no  means  different  from  the  Father.  They 
are  moreover  charged  with  faying,  that  the  Father,  being 
in  Chrift,  fuffered  and  died  in  him  alfo,  and  from  this  they 
got  the  name  of  Patripaflians  alfo.     This  denomination 

may 


U        N        1  257 

may  be  applied  to  the  Sabellians,  Mo  n  arch  I  an  s,  and  others. 

[See  Sabellians,  Monarchians,  Noetians,  &c.] 

Priejiley^s  Hijlory  DfEarlyOpinionSy'voL^.p.'3,iS.'Vol.^.p.Z']g» 
> EccUfiafiical  Hijioryy  njol.  i.  /.  296,  297. 

UNIVERSALISTS.  The  femiment  which  has  ac- 
quired its  profeffors  this  appellation,  was  embraced  by  Origen 
in  the  third  century  ;  and  in  more  modern  times  by  Che- 
valier Ramfayy  Dr.  Cheyne^  Mr.  Hartley,  and  others.  The 
plan  of  univerjal  Jalvation^  as  exhibited  by  a  learned  divine 
of  the  prefent  day,  who,  in  a  late  performance,  entitled^ 
The  falvation  of  all  men\  has  made  feveral  additions  to  the 
fentiments  of  the  above  mentioned  authors,  is  as  follows. 

That  the  fcheme  of  revelation  has  the  happinefs  of  all 
mankind  lying  at  bottom,  as  its  great  and  ultimate  end  ; 
that  it  gradually  tends  to  this  end  ;  and  will  not  fail  of  its 
accomplilhment,  when  fully  completed.  Some,  in  confe- 
quenceofits  operation,  as  condu(R:ed  by  the  Son  c/GoD, 
%vill  be  difpofed  and  enabled,  in  this  prefent  flate,  to  make 
fuch  improvements  in  virtue,  the  only  rational  preparative 
for  happinefs,  as  that  they  (hall  enter  upon  the  enjoyment 
of  it  in  the  next  ftate.  Others,  who  have  proved  incurable 
imder  the  mxcans  which  have  been  ufed  with  them  in  this 
ftatc,  inftcad  of  being  happy  in  the  next,  will  be  awfully 
miferable  ;  not  to  continue  fo  finally,  but  that  they  m.ay  be 
convinced  of  their  folly,  and  recovered  to  a  virtuous  frame 
of  mind  :  and  this  will  be  the  effed  of  the  future  torments 
upon  many  ;  the  confequence  whereof  vvill  be  their  falva- 
tion,they  being  thus  fitted  for  it.  And  there  may  be  yet  other 
ftates,  before  the  fchem.e  of  God  may  be  perfected,  and 
mankind  univerfally  cured  of  their  moral  difordcrs,  and  in 
this  way  qualified  for,  and  finally  inflated  in,  eternal  hap- 
pinefs. But  however  many  dates  fomeofthe  individuals 
of  the  human  fpecies  may  pafs  through,  and  of  however  long 
continuance  they  may  be,  the  whole  is  intended  to  fubferve 
tjic  grand  defign  oi  univerfal  happinefs^  and  will  finally  ter- 

1  i  pinatc 


isS  UNI 

minatc  in  it  ;  infomuch,  that  the  So?2  of  God  and  Saviour 
of  men,  will  not  deliver  up  his  tru(l  into  tlie  hands  of  tiie 
frjher,  who  committed  it  to  him,  till  he  has  difcharged  his 
obligations  in  virtue  of  it  ;  having  finally  fixed  all  men  in 
heaven,  when  God  will  be  All  in  J 11. 

A  few  of  the  arguments  made  ufe  of  in  defence  of  this 
fyftcm,  are  as  follow  J* 

I.  Chrift  died  not  for  a  fcleift  number  of  men  only,  but 
for  mankind  iinivcrfallyj  and  without  exception  or  limitation. 

For  Ihi*  facred  writers  are  fmgularly  emphatlcal  in  ex- 
prefllng  this  truth.  They  fpeak  not  only  of  Chrift's  *'  dy^ 
ir.g  foriiSy*  ^*  for  our  fins,''  '*  forfinners,''  *'  for  the  ungod- 
hy'  ''for  the  iinjufl i'  but  affirm,  in  yet  more  extenfive 
terms,  that  ''hediedfortheivorld,''  for  ''  the  whole  world,'* 
See  I  Theff.  v.  lo.  i  Cor.  xv.  3.  Rom.  v.  6,  8.  i  Pet. 
iii.  18.  John  i.  29.  iii.  16.  17.  i  John.  ii.  2.  Heb.  ii. 
9,  and  a  variety  of  other  pafiages. 

If  Chrirt:  died  for  all,  it  is  far  more  reafonable  to  believe, 
that  the  whole  human  kind,  in  confequence  of  his  death, 
will  finally  be  favcd,  than  that  the  greateft  part  of  them 
flionld  perilli.  More  honor  is  hereby  rtfleded  on  God  ; 
greater  virtue  is  attributed  to  the  blood  of  Chrift  (bed  on 
the  crofs  ;  and  inftead  of  dying  in  vain,  as  to  any  real  good 
which  will  finally  be  the  event,  with  refpe6l  to  the  greateft 
part  of  mankind,  he  will  be  made  to  die  to  the  bed  and 
rioblcll:  purpofc,  even  the  eternal  happinefs  of  a  whole  world 
of  intellitrent  and  moral  bein2;s. 

II.  It  is  the  purpofe  of  God,  according  to  his  good 
pjcafure,  that  mankintl  univcrfally,  in   confequence  of  the 

death 

*  The  learned  author  of  the  pcrfcrmancc,  whence  thefe  argu- 
mcncs  arc  cxtra^i^sd,  has  illurtratcd  the  pafiages  of  fcripture  quo- 
ted, by  criticn]  notes  on  the  original  language  j  and  by  fhewing 
their  analogy  to  other  pafiages  in  the  infpired  writings.  Thofe 
who  would  formaj'jft  idea  of  the  arguments  muft  confuU  t^c 
vvoik  itfclf. 


U  IN  1  5-9 

^cath   of  his  Son  Jcfus  Chrifi:,   fhall  certahily  and  finally 
be  faved. 

The  texts  which  afccrtain  this,  are  tliofe  vvhicli  follow  : 
Fhji. — Rom.  V.  12th  to  the  end.  There  Aa'cn^i  is  confid- 
ercd  as  the  fource  of  damage  to  mankind  uni'-ccrfaUy  :  And 
Chrift  on  the  other  hand,  as  a  like  foiirce  of  advantage  to 
the  fame  mankind  ;  but  with  this  obfervable  dilierence, 
that  the  advantage  on  the  fide  of  Clirift  exceeds,  overjHcivs, 
(d)ounds,  beyond  the  damage  on  the  fide  of  Adam  \  and  x\\\% 
to  all  mankind.  The  15th,  i6ih,  and  17th  verfes  are  abfo- 
lutely  unintelligible  upon  any  other  interpretation. 

Another  text  to  the  purpofe  of  ourprcfent  argument,  wc 
meet  with  in  Rom.  viii.  from  the  19th  to  the  24th  verfc.  Oa 
the  one  hand  it  is  affirmed  of  tije  creature ^  that  is,  oi  man- 
kind in  general^  that  they  vlxq  fubjc6fed  to  vanity,  thai  is,  the 
jmperfeclions  and  infelicities  of  a  vain  mortal  life  liere  on 
earth.  On  the  other  hand  it  is  pofitively  affirmed  of  the 
creature,  or  mankind  in  general,  that  they  were  not  fubjedled 
to  this  \3.n\iy,  finally  and  forever,  but  in  confequencc  cfhope, 
not  only  that  they  fhould  be  delivered  from  this  unhappy 
JuhfeBiony  but  inflated  in  it?imortal  glory,  as  God's  fans. 

Another  text  to  this  purpofe  occurs  in  Col.  i.  19,  20. 
For  if  pleafed  the  Father,  that  in  him  fhould  all  fulnefs  dzuell  ; 
**  and  (having  made  peace  through  the  blood  of  the  crofsj  by  him 
to  reconcile''  all  things  unto  himfelf,  &:c.*  And  in  this  epiftle, 
ii.  chap.  9  verfe,  the  apojile,  fpeaking  of  Chrift,  fays,  •*  in 
him  dwelleth  all  the  fulnefs  of  the  Godhead  bodily,''  that  is,  he 
is  the  glorious  perfon  in  whom  God   has  recdly  lodged;  and 

through 

•  Our  author  paraphrafes  tliefe  tex^s  in  the  following  r^anner^ 
*'  It  pleafed  the  Father  that  all  communicable  fulntjs  fnould  be 
lodged  in  his  Son  Jefus  Chritl,  and  by  him  as  \\\^  great  agent, 
(having  prepared  the  way  for  it  by  his  blood  (hed  en  the  Cfofs) 
to  change  hack  again  all  thirgs  to  him<elf\  I  fay  hy  him  it  pleafed 
the  Father  to  change  the  fiats  of  this  lower  'zvorld,  of  the  men,  and 
the  things  of  it,  whether  they  be  on  tbs  earth,  or  in  the  h:civr/^ 
that  encoropaflcs  it. 


;0O 


N 


through  whom  he  will  acliially  communicate  all  the  fulnefs 
tvherevvith  he  intends  this  Inpfed  world  ^:x\\  hefi/ledf  in  or- 
der to  its  rcjloration.  And  Chrifl:  having  this/w//7ir/jr  lodged 
in  him,  ajc  ended  up  far  abcve  all  heavens,  that  he  might  fill  all 
things.  Eph.  iv.  lo.  And  as  the  filling  all  things  in  the  lap' 
fed  zvorld,  that  they  might  be  reftored,  was  the  final  caufe 
of  the  afcenfion  of  Chrift  up  to  heaven,  all  things  muft  ac- 
cordingly be  filled  in  fa<!rl:  by  him  Tjoner  or  later.  The 
apofile,  therefore,  obferves  in  the  following  verl'es,  not  only 
that  lie  has  imparted  gifts,  in  profecution  of  the  end  of  his 
exaltation,  but  that,  in  order  to  the  full  accomplifhment  of 
it,  he  would  go  on  to  impart  them,  '*  ////  zve  all  come  to  the 
unity  of  the  faith  unto  a  per  fed  man,  unto  the  meafure  of  the 
Jlature  of  the  fulnefs  of  Chrifl.''*  And  it  is  declared,  in  Eph. 
I.  9,  10,  that  all  thefe  things,  in  heaven  and  earth,  (hall  be 
reduced  from  the  {rate  they  were  in  by  means  of  the  lapfe, 
into  a  well  fubjeded  and  fubordinate  whole,  hy  Chrift. 
Another  proof  of  the  prefent  propofition  we  find  in  i  Tim. 
9i.  4.  If  God  is  able,  in  confiftency  with  men's  make  as 
moral  zxi^  inelligent  agents,  to  efFe£l  their  falvation,  his  de- 
firing  they  fhould  he  faved,  and  his  eventually  Javing  therUy 
are  convertible  terms. 

III.  As  a  means  in  order  to  men's  being  made  meet 
for  falvation,  God  will,  fooner  or  later,  inthisjlate  or  ano- 
ther, reduce  them  all  under  a  willing  and  obedient  fuhjeBion 
to  his  moral  govcrment. 

The  texts  v^hich  confirm  this  propofition,  are  numerous. 
The  apoftle  fays,  in  i  John  iii.  8,  For  this  purpofe  luas 
the  Son  of  God  manifejled,  that  he  might  deftroy  the  works  of 
ike  Devil.  Parallel  to  this  paffage,  fee  John  i,  29,  Matt, 
i.  21,  and  Pfa.  viii.  5,  6.  as  explained  and  argued  from 
Heb.  ii.  6.  9.  Thefe  words  are  applicable  to  Chrift  in 
their  ftrict  and  full  fcnfe  :  And  if  all  things,  without  any 
limitation  or  exception,  fhall  be  brought  under  fubje61:ion 
to  Chrift,  then  the  time  muft  come,  fooner  or  later,  in  this 
flate  or  feme  other,  when  there  fhall  be  no  rebels  among 

the 


UNI  26e 

the  Tons  of  AJuiiu  no  enemies  againfl:  the  moral  government 
of  God.  For  there  is  no  way  of  reducing  rebels,  fo  as  to 
deftroy  their  chara6ter  as  fuch,  but  by  making  them  iviUing 
and  obedient  fuhjeSis.  That  this  fcripture  is  thus  to  be  un- 
derflood  is  evident  by  a  parallel  paiTage  in  Phil.  ii.  9,  10, 
I  [.  The  next  portion  of  fcripture  in  proof  of  the  prefcnt 
proportion,  we  meet  with  in  i  Cor.  xv.  chap,  from  the 
24.111  to  the  end  of  the  29th  verfe.  Though  the  apoftle,  in 
this  paragraph,  turns  our  view  to  the  end  of  the  mediatory 
Jcheme,  it  is  aflirmed,  that  univerfal  fubjedion  to  Chrift  {hall 
firll  be  efFe(?hed,  in  a  variety  of  as  ftrong  and  extenfive  terms 
as  could  well  have  been  ufed  :  as  by  **  puttbig  down  all  rule, 
mnd  all  authority  and pozver  :"  by  '*  putting  all  enetnies  tindsr 
his  feet j"  Sic.  It  is  worthy  of  fpecial  notice,  that  before 
Chrift's  delivery  of  the  mediatorial  kingdom  to  the  Father, 
the  laji  enemy  muji  he  dejlroyedy  ivhich  is  Death ^  the  fecond 
death f  which  thofe  who  die  wicked  men,  muft  fufFer,  before 
they  can  be  reduced  under  willing  fubje61:ion  to  Jefus  Chrift. 
For  the  firft  death  cannot  be  called  the  lajl  enemy  with  pro- 
priety and  truth,  becaufe  \.\\^  fecond  death  is  pofterior  to  it, 
and  has  no  exiftence  till  that  has  been  fo  far  deftroyed,as  to 
allow  of  a  reftoration  to  life. 

The  fzvo  periods f  when  the  ?nedi at ory  kingdom  is  in  the 
liands  of  Jefus  Chrift,  and  when  God  as  King,  will  be  ;w- 
7nediately  All  in  All,  are  certainly  quite  diftin6l  from  each 
other.  And  the  reign  of  Chrift  in  \\\s  mediatoj-ialkingdom, 
jriay  be  divided  into  tv/o  general  periods.  The  one  takes  in 
this  prejent  ftate  of  exijienccy  in  which  Chrift  reigns  at  the 
head  of  God'^  kingdom  of  grace,  and  th^t  one  effeSl  whereof 
will  be  the  reduction  of  a  number  of  the  fons  of  Adam  un- 
der fuch  an  obedience  to  God,  as  that  they  will  be  fitted  for 
a  glorious  immortality  in  the  next  Jlate.  The  oth'er  period  of 
Chrift's  reign,  is  that  which  intervenes  between  the  general 
refurreSfion  znd  judgment,  and  the  time  when  God  fhall  be 
Jll  in  All.  This  ftate  may  contain  a  duration  of  fo  long 
continuance,  as  to  anfv/er  to  the  fcripture  phrafe,  fi?  touj 

uwyxz 


2b2  V        N        I 

aiuvccg  rui/  ai'joi'tcu,  for  ever  and  ever ;  or,  as  might  more  pro- 
perly be  rendered,  for  ages  of  ages.  During  the  whole  of 
this  ftate  the  righteous  ihall  be  happy,  and  the  wicked,  who 
arc  mort  obdurate,  miferable.  till  they  are  reduced  2iS  tvilling 
and  obedient  fubjeds  to  Chrift  \  which,  when  accomplifhed, 
the  grand  period  fliall  commence,  v/hen  God  fliall  be  him- 
izM immediately  All  in  AIL, 

IV.  The  fcripture  language  concerning  the  reduced  or 
refiored^  in  confcquence  q\  \\\^mediator'^  interpofition  of  Je- 
fus  Chrift,  is  fuch  as  leads  us  into  the  thought,  that  it  is 
comprehenfive  of  mankind  univerf ally. 

There  is  one  text  at  leafl  fo  fully  expreflive  of  this  idea, 
as  renders  it  incapable  of  being  underftood  in  any  other 
fenfe  ;  it  is  Rev.  v.  13  :  And  every  creature  which  is  in  hea- 
vetit  and  on  the  earthy  and  under  the  earthy  and  fuch  as  are  in 
the  feay  and  all  that  are  in  ihemy  heard  I  faying,  Bleffingy  and 
honor  y  and  glory  ^  and  power,  he  unto  him  that  fit  let  h  upon  the 
throne y  and  unto  the  Lamb ,  forever  and  ever. 

Dr.  Chauncy's  Saltation  of  all  Men,  p.  I  2,  I  3,  20,  22,  81, 
91,  117,  118,  123,  124,  125,  126,  146,  163,  167,  170, 
171,  172, 173,  177,  178,  179, 182,  183,  184, 186,  197, 
198,  208,  209,  211,  217,  218,  219,  222,  237,  238. 

UNI  VERS  \LISTS.  This  title  alfo  diftinguiflies  thofc 
who  embrace  the  fentiments  of  Mr.  Relley,  a  modern  preach- 
er of  imiverfal falvation^  in  England,  and  Mr.  Murray,  in 
America.  This  denomination  build  their  fcheme  upon  the 
following  foundation,  viz.* 

That  Chrift  as  Mediator,  was  fo  united  to  mankind,  that 
his  acflions  were  theirs,  his  obedience  and  fufferings  theirs, 
and  confequently  he  has  as  fully  rcftored  the  whole  human 
race  to  the  divine  favor,  as  if  all  had  obeyed  and  fufFered  in 
their  own  perfons.     The  divine  law  now,  has  no  demands 

upon 

•  The  dlfFerence  between  this  party  and  the  Chaiincean  Uni- 
'virfalifisy  will  appear  obvious^  by  comparing  this  with  the  pre- 
ceding article. 


UNI  263 

upon  them,  nor  condemning  power  oyer  them.  Their  fal- 
vation  folely  depends  upon  their  union  to  Chrift,  which 
God  conftituted  and  ertablifhed  before  the  world  began. 
And  by  virtue  of  this  union,  they  will  all  be  admitted  to 
heaven  at  the  lafl:  day  ;  not  one  of  ChrilVs  members,  not 
one  of  Adam's  race,  will  be  finally  loll:.  Chrift  having  ta- 
ken on  him  the  feed  oi  Abraham y  he  in  them,  and  they  in 
him,  fulfilled  all  righteoufnefs,  obeyed  the  law,  and  under- 
went the  penalty  for  the  paft  tranfgrefllon,  being  all  made 
perfeSf  in  one.  According  to  this  union,  or  being  in  him,  as 
branches  in  the  vine,  as  members  in  the  body,  &c.  the  people 
are  confidered  together  with  him  through  all  the  circum- 
ftances  of  his  birth,  life,  death,  refurre£fion,  and  glory.  And 
thus  confidering  the  whole  law  fulfilled  in  Jefus,  and  ap- 
prehending ourfelves  united  to  him,  his  condition  and  flate 
is  ours.  And  thus  (landing  in  him,  we  can  read  the  law,  or 
the  doflrine  of  rewards  and  punilhments  without  fear  ;  be- 
caufe  all  the  threatenings  in  the  law  of  God,  have  been  ex- 
ecuted upon  us  (as  fmners  and  law-breakers)  in  him.  And 
this  facrifice  of  Jefus  is  all-fufficient,  without  any  aft  of  ours, 
mental  or  external. 

This  denomination  allege,  that  the  union  of  Chrift  and 
liis  church,  is  a  neceflary  confideration  for  the  right  expla- 
nation of  the  following  fcriptures  ;  as  Pfa.  cxxxiv.  16.  In 
iby  book  all  my  members  were  written.  Eph.  v.  30,  fFe  are 
members  of  his  body,  of  his  fie jh,  and  of  his  hones.  1  Cor.  xii. 
26,  PVhether  one  member  fuffer,  all  the  members  fuffer  with  it  : 
cr  one  member  be  honored,  all  the  members  rejoice  with  it.  i 
Cor.  xii.  12,  For  as  the  body  is  one,  and  hath  many  members^ 
and  all  the  members  of  that  one  body,  being  many,  are  one  body  : 
fo  alfo  is  Chrift.  See  Col.  i.  18.  Eph.  i.  22,  23.  Col. 
ii.  10.  Rom.  xii.  5.  Eph  ii.  16.  Heb.  ii,  11.  John 
xvii.  22,  23,  anel  a  variety  of  other  pafTagcs  in  the  infpir- 
ed  writings. 

The  fcriptures  affirm,  that  by  the  offence  of  one,  judgment  ■ 
zame  upon  all  men,  unto  condemnation.      Rom.  v.  8.       Fcr 

all 


264  UNI- 

nil  have  finned,  and  come  Jhort  of  the  glory  ofGon.  Rom. 
iii.  25.  It  is  evident  hence,  that  in  Adam's  offence  all  of- 
fended ;  which  fuppofes  fuch  a  union  between  Adarn  and 
his  offspring,  that  his  fin  was  their  fin,  and  his  ruin  their 
ruin  :  thus  by  his  offence  were  they  made  finncrs  ;  whilft 
they  included  in  him  were  in  paflivity,  and  he  the  aflive 
confcioufnefs  of  the  whole.  And  that  his  fin  has  corrupted 
the  whole  mafs  of  mankind,  both  the  fcriptures  and  com- 
mon experience  evidently  declare.  If  it  is  granted  that 
there  was  fuch  a  union  between  Adam  and  his  offspring,  as 
rendered  his  fin  their's,  why  fhould  it  be  thought  a  thing  in- 
credible, that  the  like  union  fubfiding  between  Jefus  and 
his  feed,  renders  his  condition  their's  ?  efpecially,  as  the 
apofde  has  dated  the  matter  thus :  As  hy  •ne  man's  difohe- 
dienccy  many  were  made  ftnners  ;  fo  by  the  obedience  of  one y /hall 
many  be  made  righteous.  Rom,  v.  19,  The  fcriptures 
here  Ihewing  the  method  of  fin  in  Adam,  and  of  grace  in 
Chrift,  take  an  occafion  to  illuftrate  the  latter  by  the  for- 
mer :  intimating,  that  as  fin  came  upon  all  Adanis  pofierity 
by  his  fingle  a6l,  before  they  had  any  capacity  of  finning, 
after  the  fimilitude  of  his  tranfgreflion,  or  of  perfonal  con- 
currence with  him  in  his  iniquity  \  it  muft  have  been  from 
fuch  a  union  to  him,  as  rendered  his  condition  their's,  in 
whatever  fiate  he  was.  Thus,  by  one  mans  difobedience, 
many  were  made  ftnners.  In  like  manner,  Chrifi:'s  rights 
eoufnejs  is  upon  all  his  feed  ;  by  his  fingle  a<ll:,  before  they 
had  any  capacity  of  obeying,  after  the  fimilitude  of  his  obe- 
dience ;  or  of  alTenting  to  what  he  did,  or  fuffered  :  this 
manifcfls  fuch  a  union  to  him,  as  renders  his  condition 
their's,  in  every  flate  which  he  paffed  through,  infomuch 
that  his  righteoufnefs.  with  all  theblefiings  and  fruits  there- 
of, is  theirs, before  ihey  were  confcious  of  exiftence  :  Thus 
by  the  obedience  of  one,  are  many  ?fiade  righteous. 

To  prove  that  the  atonement  was  fatisfa6lory  for  the 
"whole  human  race  they  allege,  that  the  fcriptures  abound 
with  pofitive  declarations  to  this   cffcd  ;  7 hi  refiitution  of 

all 


UNI  265 

all  things  is  preached  by  the  mouth  of  all  GodV  holy  prophets 
everftnce  the  world  began.  It  is  faid  that  Chriji  died  for  all, 
that  he  is  the  propitiation  for  our  fins  ^  and  not  for  ourscnly, 
lut  for  thejins  of  the  whole  world. 

This  denomination  admit  of  no  punifhment  for  fin,  but 
what  Chrift  fufFered  ;  but  fpeak  of  a  punilhment  which  is 
confequent  upon  fm,  Tisdarhiefs,  dijirvfsy  and  tnifery,  which, 
they    aflfert,  are  ever  attendant  upon  tranfgteffion.     But   as 
the  fcriptures  afTure  us,  the  blood  ofjefus  cleanfeth  from  all 
fin,  that  myfiery   of  i?tiquityy  which  is    fo  predominant   at 
prefent  in  the  human  heart,  will   finally  be  confumed  by  the 
Jpirit  of  his  mouth,  and  he  defiroyedby  the  brightnfs  of  his  com-- 
ing.     As  to  know  the  true  God,  and  jefus  Chrift  is  life  eter- 
nal ;  and  as  all fh all  know  him  from  the  leafi  to  the  great-* 
eft  ;  that  kn<9wledge,  or  belief,  will  confequently  difpel 
or  fave  from  all  that  darknefs,  diftrefs,  and  fear  which  is 
ever  attendant  on  guilt  and  unbelief:  and  being  perfe£lly  ho- 
ly, we  fhall  confequently  be   perfecftly  and  eternally  happy. 
Relly's  Union,  p.  7,  8,  1 3,  14,  22,  a6,  36, 
Ton.'j.ifeud''s  Remarks^  p.  i6,  17. 
Female  Cattchifm,  p.  1$- 

As  the  reader  has  been  prefented  with  a  brief  account  of 
the  arguments  ufed  by  the  late  learned  and  ingenious  Dr. 
Chauncy,  in  favor  of  univerfal  falvation,  it  is  proper  to  give 
a  iketch  of  the  reafons  his  opponents  have  brought  on  the 
oppofite  fide  of  the  queflion. 

A  few  of  the  arguments,  alleged  to  fupport  the  eternity  of 
future  punifhment,  are  as  follow. 

The  facred  fcriptures  exprefsly  declare,  that  the  punifh- 
ment of  the  finally  impenitent  (hall  be  eternal.  Matt.  xvii» 
8,  //  is  better  for  thee  to  enter  into  life  halt  or  maiined,  rather 
than  having  two  hands  or  two  feet  ^  to  be  caft  into  cverlafting 
fire.  Chap.  xxv.  41,  Then  f mil  he  fay  unto  them  on  the  left 
handy  depart  from  me  ye  curfed.into  cverlafting  fire ,  prepared  for 
ihs  dsvil  and  his  angels »     Vtxk  ^6tThefeJhall go  away  int9 

K  k  €vcrkftin^ 


266  UNI 

everhjii^^gpunifhment,  Markix.  43,  If  thy  hand  offend  thee, 
.cut  it  off ;  it  is  better  for  thee  to  enter  into  life  maimed,  than 
havin<r  ttvo  hands,  to  go  into  hell,  into  the  f  re  that  never  Jhall  be 
quenched  ;  where  their  -worm  dieth  not,  and  the  fire  is  not 
quenched.  Rev.  xiv  n,  Jnd  the  f moke  of  their  torment  of- 
cendeth  up  forever  and  ever  bee  alfo  2  Thelf  i.  9.  a  Pet. 
ii,  17.     JiJcie  13.      Rev.  xix.  3.  xx.  10. 

The  texts  concerning  the  fin  againfl:  the  Holy  Ghoft,  are 
a  clear  proof  ofendlefs  punifhment-  Matt.  xii.  31.  32. 
The  blajphemy  againji  the  Holy  GhoJ},f}jall  not  be  forgiven  unto 
men.  IVhojoever  fpeaketh  againji  the  Holy  Ghoft,  it  fid  all  not 
be  forgiven  him,  neither  in  this  worlds  nor  in  the  world  to  come. 
See  alfo  Mark  iii.  29.     Luke  xii.  10. 

So  long  as  the  gofpel  rejects  every  idea  of  the  falvatlon  of 
men  without  forgivenefs,  fo  long  will  thofe  texts  confute 
the  falvation  of  all  men.* 

The  Apoftle  fays,  in  ijohn  v.  16.  If  any  man  fee  his  bro^ 
therfin  afin^  which  is  not  unto  death ,  he  Jhall  afk,  and  he  fioall 
give  him  life  for  them  that  fin  not  unto  death.  There  is  a  fin 
unto  death  :  I  do  not  fay  that  he  fiall  pray  for  it.  It  is  evid- 
ent, we  are  not  to  pray  for  thofe  who  fm  unto  death,  be- 
caufe  their  falvation  is  impolTible.  For  if  their  falvation  is 
polfible,  no  fufficient  reafon  can  be  given,  why  we  (hould  not 
pray   for  it. 

It  is  faid,  Heb.  vi.  4,  6,  //  is  impofftble  for  thofe,  who  were 

once 

•  Dr.  Edwards  afTerts,  that  the  hypotbefis  of  the  Ur.iverfalifls 
precludes  all  pofTibility  of  the  forgivenefs  of  the  damned,  even 
on  the  fupptfition  of  their  b<*iiig  finally  admitted  to  heavenly  hap- 
pinefs.  Forgivenefi,  implies,  that  the  finner  forgiven  is  not  pun* 
iilicd  in  his  own  perfon.  according  to  law  and  juftice.  On  the 
fcheme  of  the  UiivfvTalifts,  all  the  damned  are  in  their  own  per- 
fons  pu"i(h'.'d,  acco  ding  to  law  and  juflice,  in  that  they  fufFer  that 
punifhmen,  which  is  neccffiry  to  lead  them  to  repentance.  The 
Nev  Teftament  every  where  reprcfents,  that  all  who  are  faved, 
are  faved  in  a  way  of  forgivenefs, 


UNI  267 

6nce  enlightened,  nvd  have  tojlcd  of  the  heavenly  gift,  and  zverc 
partaken  of  the  H:Jy  Ghofi^  and  have  tafted  the  good  zuor'd  of 
God,  and  the  powers  of  the  ivorld  to  come  ;  if  thev  fhould  fall 
away,  to  renew  them  again  to  repentance.  Since  it  is  impof- 
fible  to  ren'ivv  thein  to  repentance,  it  is  impolTible  that  they 
can  be  faved.  Oi  like  import  is  Chap  x.  26,  27.  For  if  we 
fin  wilfdly,  after  that  we  have  received  the  knowledge  of  the 
truth,  there  retnaineth  no  more  facrificc  for  fin.  hut  a  certain 
fearful  looking  for  judgment  y  and  fery  indignation,  which  Jh  all 
devour  the  adverfaries.  If  there  remains  no  more  a  facrifice 
for  fm  ;  then  neither  will  the  man  whofe  charaifiCT  is  here 
defcribed,  be  able,  by  his  own  fufferings,  to  make  a  facrifice 
or  fatisfa6lion  for  his  fms,  nor  wqll  the  facrifice  of  Chrift 
be  longer  of  any  avail  to  him.  And  if  the  judgment  and 
fiery  indignation,  which  fliall  devour  the  adverfaries, remain 
for  him,  he  will  fuffer  them  without  a  poflibility  of  efcape, 
either  by  the  facrifice  of  Chrift,  or  in  confequence  of  liis 
own  fufferings. 

The  wo  denounced  by  ChriH:  on  Judas,  alfo  fcems  to  re- 
main a  demonftrative  proof  of  ^ndlefs  piniifliment.  Matt. 
xxvi.  24,  and  Mark  xiv.  21,  E^o  to  that  man  by  vjhom  the 
Son  of  man  is  betrayed  ;  good  were  it  for  that  man^  if  he  had 
never  been  born.  Let  Judas  fuffer  a  temporary  mi  fery  of 
ever  fo  great  duration,  it  muft  be  infinitely  lefs  than  an  end- 
lefs  duration  of  happinefs.  So  that  if  Judas  was  finally  to 
enjoy  endlefs  happinefs,  he  would  he  an  infinite  gainer  by 
his  exiflence,  let  the  duration  of  his  previous  mi  fery  be  what 
it  might.  It  was  therefore  on  the  fuppofition  of  fiis  final 
falvation,  not  only  good,  but  infinitely  good,  that  he  had 
been  born,  which  is  a  dire(fl  contradi6fion  to  the  declara- 
tion of  our  Saviour. 

All  thofe  texts  which  declare,  that  thofe  who  die  impen- 
itent {hall  perifh,  (hall  be  cafl  away,  and  rcjecfled,  difprovc 
univerfal  falvation.  As  i  Cor.  i.  18.  2  Pet.  ii.  12,  &c. 
With  what  truth  or  propriety  can  thofe  be  faid,  xo  perifh, 

be 


:6b 


N 


be  cajl  av:ay,  be  njccfed,  definyed,  and  lo/i,  who  fhall  finally 
be  faved  ? 

So  it  is  faid,  in  Heb  vi.  8,  That  which  hearefh  thorns  and 
hrierSi  h  rejeifed,  and  is  nigh  unto  curfing,  whofe  end  is  to  be 
burned.  How  is  the  end  of  any  man  to  be  burned,  if  all 
fhall  finally  be  faved  ?  Prov.  x,  28,  The  expeSiation  of  the 
wicked  jhall perijh.  If  all  are  faved,  the  expedation  the 
wicked  have  of  final  happinefs,  vv'ill  never  be  cut  ofF. 

The  figurative  defcriptions  of  the  punifhment  of  the  wick- 
ed are  (Irong,  emphatical,  and  decifive  of  it  as  hopelefs  of 
reftitution,  and  of  endlefs  duration.  It  is  fet  forth  by  de- 
vouring fire,  hy  eternal  fire,  everlafting  burnings  ;  and  if  pof- 
fible  more  ftrongly,  by  the  worm  that  dieth  notj  and  a  fire  that 
is  not  quenched.  This  mult  mean  a  punifhment,  which  hath 
not,  and  never  fnall  have  an  end. 

The  fcripturereprefents,  that  at  the  end  of  the  world,  all 
things  are  brought  to  an  end.  i  Pet.  iv.  7,  But  the  end  of 
all  things  is  at  hand.  When  all  things  (hall  have  come  to 
their  end,  thev  will  be  in  a  fixed  unalterable  ftate,  and  after 
that,  there  can  be  no  pafling  from  hell  to  heaven.  Rev. 
xxii.  II.  12,  He  that  is  U7yuf,  let  him  be  unjufi  Jlill ;  and 
he  that  is  fiJthy,let  him  be  filthy  Jtill ;  and  he  that  is  righteous , 
let  him  be  righteous  fiill  ;  and  he  that  is  holy^  le(  him  be  holy 
Jl'iU.  And  behold  I  come  quickly  ;  and  my  reward  is  with  me^ 
to  give  to  overy  man,  according  as  his  work  fi) all  be,  Thefc 
laft  words  with  verfc  10,  determine  this  text  to  refer  to  the 
i:;eneral  judgment.  For  a  period,  ages  of  ages,  after  the 
general  judgment,  cannot  be  faid  to  come  quickly,  and  to 
be  at  hand. 

The  reprefentation,  in  the  parables  of  our  Lord,  is,  that 
after  tlie  general  judgment,  the  tares  and  chaff  fhall  no  more 
be  mixed  with  the  wheat ;  nor  the  good  with  the  bad  fifh. 
Nor  is  there  any  intimation,  that  the  tares  and  the  chaff 
will  become  wheat,  or  the  bad  putrid  fifh  become  good  ; 
but  the  contrary  is  plainly  implied  in  the  parables  them- 

felves* 


UNI  269 

felves,  Befides  the  judgment  h  fald  to  be  eternal  oncci/iov,^ 
doubllefs  with  refpe^l  to  tlie  endlcfs  and  unchangeable  con- 
fequences.  But  if  the  judgment  be  Itridly  eternal  with 
refpeft  to  its  confequences,  the  punifliment  of  the  damned 
will  be  without  end. 

The  parables  before  mentioned,  further  prove  endlefs 
punifhment,  as  they  reprefent,  that  the  bad  fifh  are  call 
away  ;  that  the  tares  and  chafT  are  burnt  up.  How  is  this 
confiftent  with  their  final  falvation  and  happinefs  ? 

The  peculiar  epithets  and  emphafis  put  upon  the  future 
judgment  indicates  it  final.  It  is  frequently  i\y]ed  the  loji 
day  ;  and  the  great  works  appropriated  to  it,  are.  the  uni- 
verfal  refurredlion,  and  univerfal  judgment  and  decifion  of 
the  ftates  of  the  whole  moral  world. 

That  the  wicked  will  never  be  releafed  from  punifh« 
ment,  and  pafs  from  hell  into  the  abodes  of  the  blelTed,  is 
aflerted  by  our  Saviour  in  the  words,  which  he  reprefents 
Abraham  fpeaking  to  the  rich  man,  Luke  xvi.  26.  And  he- 
fides  all  thisy  between  us  and  you,  there  is  a  great  gulf  fixed  : 
fo  that  they,  which  would  pafs  from  hence  to  you,  cannot  ;  nei- 
ther can  they  pafs  to  us,  that  would  come  from  thence. 

John  iii.  36,  He  that  heUeveth  on  the  Son,  hath  everlafiing 
life  ;  but  he  that  believeth  not  on  the  Son,  fljall  not  fee  life  ; 
hut  the  wrath  of  God  abideth  on  him.  If  all  are  to  be  fa- 
ved,  then  all  will  fee  and  enjoy  life  ;  which  is  contrary  to 
the  exprefs  words  of  fcripture. 

All  the  texts  which  fpeak  of  the  divine  vengeance,  fury, 
wrathy  indignation,  fiery  indignation,  &c.  hold  forth  fome 
Other  punifhments,  than  that,  which  is  merely  difciplinary. 

See 
•  Dr.  Edwards,  and  the  other  advocates  for  the  eternity  of  fu- 
ture ponifhment,   aflert  that  the  Greek  wK)rQs  atwi;  and  atwi/^o; 
flridlly  imply  an  endJefs  duration.     On   the  other  hand.   Dr. 
Chauncy  has  taken  great  pains  to  Ihew,  that,  they  mean  a  lim- 
.  ited  duration. 


270  W        A        L 

See   Deut.   xxxll.  41.     Rom.  iii.  5,  6.  xii.  9.     2  Theji. 

i.  8,  cvc. 

Beilde  the  arguments  drawn  dlre6lly  from  texts  of  fcrip- 
ture,  there  is  one  from  the  general  nature  of  the  gofpel. 

Thufe  who  die  impenitent,  deferve  an  endlefs  punifh- 
ment  ;  for  if  endlefs  puniihment  is  not  the  penalty  threat- 
ened in  the  law,  no  account  can  be  given  of  the  penalty  of 
the  la.v.  It  cannot  be  the  temporary  punifhment  actually 
fuiTertd  by  the  damned,  becaufe  then  they  would  be  finally 
faved  without  forgivenefs  It  cannot  be  a  temporary  pun- 
iihment of  lefs  duration,  than  that  which  is  fufFered  by  the 
dan^.'ied,  becaufe,  on  that  fuppofition,  they  are  punifhed 
more  than  tiicy  deferve.  It  cannot  be  a  temporary  punifh- 
iTJcnt  of  longer  duration,  than  that,  which  the  fcriptures 
abundantly  declare  the  damned  fhall  fufFer  ;  becaufe  no 
fuch  puniihment  is  threatened  in  the  law,  or  in  any  part  of 
fcripture.      It  mnfl:  therefore  be  an  endlefs  punifhment. 

The  do(fl:rine  of  the  perpetuity  of  future  punifhment,  is 
alfo  confirmed  by  the  conftitution  of  nature,  which  con- 
ne6is  fin  and  mifery  together,  and  will  finally  make  the 
wicked  necefianly  miferable,  as  long  as  they  have  exift- 
cnce  ;  unlefs  this  confiitution  be  annihilated  or  fuperfed- 
ed,  by  the  grace  of  God,  which  he  afTures  us  pever  fhall  be 
the   cafe. 

Ed-uoards  Againji  Chauncy ,p.^'^,  228,280,282, 
284, 285, 2^7, 289, 293. 

jfvhnjon  On  E^vsrlajting  Puni/hment,  p.  49,  6j  <. 


>s>^^5>^D^^90^^^S^ 


v^. 


ALDENSES.  Many  authors  of  note  make 
the  antiqt'.ity  of  this  denomination  coeval  with  the  apoftolic 
age.*     The  following  is  an  extra<fl  from  their  confejfton  of 

faith, 

•  The   learned  Mr.   Allix,  in  his  hiftory  of  the  churches  of 

Piedmont^ 


W        A        L  271 

faith,  which  is  faid  to  have  been  copied  out  of  certain  ma- 
nufcripts,  bearing  date  near  four  hundred  years  before  the 
time  of  Luther^  and  twenty  before  Peter  JValdo. 

I.  That  the  fcriptures  teach,  that  there  is  one  God  AU 
mighty,  all  wife,  2in^  all  good,  who  has  made  all  things  by 
his  goodnejs  ;  for  fee  formed  Adam  in  his  own  image  and 
iihenefs.  But  that  by  the  emj  of  the  Devil,  and  the  di [obe- 
dience of  Adam, ^;2  entered  into  the  world,  and  that  we  are 
fmners  in  and  by  Adam. 

II.  That  Chrift  was  promifed  to  our  fathers,  who  re- 
ceived the  law,  that  fo  knowing  by  the  law  their  iinright^ 
eoufnefs  and  infufficiency,  they  might  defire  the  coniing  of 
Chrift,  to  fatisfy  for  their^«^,  and  accompli fli  the  lazv  by 
himfelf. 

III.  That  Chrift  was  born  in  the  time  appointed  by 
God  the  Father  ;  that  is  to  fay,  in  the  time  when  all  iniquity 
abounded,  that  he  might  fhew  us  grace  and  mercy,  as  being 
faithful. 

IV.  That  Chrift  is  our  life,  truth,  peace  and  righteoufnefs^ 
as  alfo  owr  paflor^  advocate^  2C[\^  priefl,  who  died  for  x\\^  fal- 
vation  of  all  who  believe  ;  and  is  rifen  for  our  jujiific  at  ion. 

V.  That  there  is  no  Mediator  and  Advocate  with  GoD 
the  Father,  fave  Jefus  Chrift. 

VI. 

Piedmont,  gives  this  account.  That  for  three  hundred  years  or 
more,  ihe  Bifhop  of  Rome  attempted  to  fubjugate  the  church  of 
Milan  under  his  jurifdiftlon,  and  at  lafi  the  iniercft  of  Rome 
grew  too  potent  for  the  church  of  Milan,  planted  by  one  of  the 
difciples  ;  inlbmuch,  that  the  biihop  and  the  people,  rather  than 
own  their  jurifdidlion,  retired  to  the  vallies,  and  thence  weie 
called  Valltnjesy  M'^allenfes,  or  the  People  in  the  Vallies.  [See 
Allix's  Hiftory  of  the  churches  of  Piedmont,  and  Perrin's  Hiftory 
of  the  Waldenfes.] 

Oo  the  other  hand  the  Papifts  derive  their  origin  frcm  Peter 
Waldo.  [See  Dupm^s  Church  Htjiory,  and  Dufrejnof  s  Chrcno- 
logical  Tailes.] 


272  w     r     c 

VI.  That  after  this  life,  there  are  only  X^o places,  the 
one  for  ih&faved,  and  the  other  for  the  damned. 

VII.  That  the  feaj}s,  the  vigils  of  faints,  the  water  which 
they  call  holy  ;  as  alfo  to  abftain  irom  flejh  on  certain  days, 
and  the  like  ;  but  cfpecially  the  ?;/^^5,  are  the  inventions  of 
men,  and  ought  to  be  rejedled. 

VIII.  That  the  facraments  dixeftgns  of  the  holy  thing, 
vifible  forms  of  the  invlfible  grace  ;  and  that  it  is  good  for 
the  faithful  to  ufe  xho{e  ftgnsy  or  vifible  forms  ;  but  they  are 
not  elTential  to  falvation, 

IX.  That  there  are  no  other facrament shut  baptifm  and 

the  Lord's  f upper. 

X.  That  we  ought  to  honor  the  fecular  poivers^  hy  fub* 
je£lion,  ready  obedience,  and  paying  of  tributes. 

Perrins  Hiftoryy  of  the  Waldenfesj  p,  2z6. 
Athtnian  Oracle,  'vol.  I.  p.  224. 

WTCKLTFFITES,  a  denomination  which  fprang  up 
in  England  in  the  fourteenth  century.  They  took  their 
name  from  John  WickHfF,  DoSfor  and  Profeffor  of  Divinity 
in  the  Univerfity  of  Oxford,  a  man  of  an  enterprifing  genius, 
and  extraordinary  learning. 

He  began  with  attacking  the  jurifdiftion  of  the  Pope  and 
the  bijijops  ;  and  declared,  \\\:x.t  penance  had  no  fort  of  merit 
in  the  fight  of  God,  unlefs  followed  wnth  a  reformed  life. 
He  was  a  warm  oppofer  of  abfolution.  For  he  alleged,  that 
it  belonged  to  God  alone  to  forgive  fins  ;  but  inflead  of 
afling  as  God's  minifters,  the  Romijh  clergy  took  upon 
them  to  forgive  fins  in  their  own  names.  He  alfo  taught, 
that  external  confeffion  was  not  neceflary  to  falvation  ;  ex- 
claimed agalnfl  indulgences  .prayers  to  the  faints,  the  celibacy 
of  the  f/^r^^/thedo6\rine  o^  tranfubflantiation,  monofiic  vows, 
and  other  pradliccs  in  the  Romijh  Church. 

He  not  only  exhorted  the  laity  to  fludy  the  fcripturcSj 

but 


2       U       I  273; 

.but  alfo  tranflated  into  EngVijh  thefe  divine  books,  in  order 
to  render  the  perufal  of  them  more  univerfal. 

The  followers  of  WicklifF  were  alfo  called  Lollards. 
Mojheitn's  Ecclejtajlical  Hijloryy  'vol.  3.^.  166. 
Gilpin's  LifeofWickliff,  p.  6j ,  68,  y^. 
Bailey* s  Di^ionary,  vol,  2.    \^See  IVickliffites.] 

WILHELMINIANS,  a  denomination  which  arofe  in 
the  thirteenth  century  ;  fo  called  homfVilhelmina,  a  Bohemi- 
an woman,who  refided  in  the  territory  of  Milan.  She  per- 
fuaded  a  large  number,  that  the  Holy  Ghoft  was  become 
incarnate  in  her  perfon,  for  the  falvation  of  a  great  part 
of  mankind. 

According  to  her  do6lrIn6,  none  were  faved  by  the  blood 
of  Jefus,  but  true  and  pious  Chriftians  ;  while  the  Jews, 
Saracens f  and  unworthy  Chriftians,  were  to  obtain  falva- 
tion through  the  Holy  Spirit  which  dwelc  in  her  \  and  that 
in  confequence  thereof,  all  which  had  happened  to  Chrift, 
during  his  appearance  upon  earth  in  the  human  nature,  was 
to  be  exadlly  renewed  in  her  perfon,  or  rather  in  that  of 
the  Holy  Ghoft,  which  was  united  to  her. 

Mojheim's  Ecclejiajiical  Hijiory,  <vol.  3.  /.  1 3 1. 

Z-jACHEANS,  difciples  of  Zacheus,  a  native  of 
Palejiine  ;  who  about  the  year  350,  retired  to  a  mountain 
near  the  city  oijerujalem,  and  there  performed  his  devotions 
in  fecret  ;  pretending  that  prayer  was  only  agreeable  to 
God,  when  it  was  performed  fecretly  and  in  filence. 

Broughton*s  Hijlorical  Library ,  <uoL  2.  />.  516, 

ZANZALIANS.     [See  Jacobites.] 

ZUINGLIANS,  a  branch  of  the  ancient  Protepnts  r 
fo  called  from  Vhk  Zu'mgUus,  a  divine  of  Switzerland,  who 

L  1  received 


274  2:       U       I 

received  the  doctor's  cap  at  Bafil,  in  1501.     He  poflefled  an 
uncommon  Ihaie  of  penetration,  and  acutenefs  of  genius. 

Zuinglius  declaimed  againft  indulgences ^  the  majsy  the 
celibacy  of  the  clergy^  and  other  dodrines  of  the  Romifh 
church.  He  diflfered  both  from  Luther  and  Calvin  in  the 
following  point,  viz.  He  fuppofed  only  ^Lfymbolical  ox  fig- 
uraiive  prefence  of  the  body  and  blood  of  Chrift  in  the  Eu^ 
charijl,  and  reprefented  a  pious  remembrance  of  Chrift's 
death,  and  of  the  benefits  it  procured  to  mankind,  as  the 
only  fruits  which  arofe  from  the  celebration  of  the  Lord's 
f upper.* 

He  was  alfo  for  removing  out  of  the  churches,  and  abol- 
iftiing  ifl  the  ceremonies  of  public  worftiip,  many  things 
which  Luther  was  difpofed  to  treat  with  toleration  and  in- 
dulgence, fuch  as  images,  altars,  wax  tapers,  the  form  of 
exorcifm,  and  private  confeflion. 

The  religious  tenets  of  this  denomination  were,  in  moft 
other  points,  fimilar  to  thofe  of  the  Lutherans.  [See  Lu- 
therans.] 

MoJheim*s  Ecclejiaftical  Hijhry,  fuol.  4.  p.  ddy  79. 

B r ought 'jiC s  Hiji or ical  Library y  <vol.  2.  p»  5*9* 

*  Luther  held  confuhfiantiation  ;  and  Calvin  acknowledged  a 
real,  \.\\o\2i^  fpiritual prejence  of  Chrift  in  (he /acrament ,  So  that 
they  all  three  entertained  different  fentiments  upon  this  fubjedl. 

End  of  the  First  Part. 


4> 


VIEW   OF   RELIGIONS 


HE  Religions  which  are  not  included  in 
the  foregoing  work,  are  the  Pagan,  ]\'Ia- 
hometan,  Jews,  and  Deifls.  Of  thefe, 
the  Pagan  is  the  mofl  extenfive  ;  and 
the  worfliip  of  the  Grand  Lama  is  the 
moft  extenfive  and  fplended  mode  of  Paganifm. 

The  religion  oi  Lama  made  confidcrable  progrefs  in  early 
times.  It  was  adopted  in  a  large  part  of  the  globe.  It  is 
profefled  all  over  Thibet,  and  Mongalia,  is  almoft  univcr- 
fal  in  greater  and  lefs  Bucharia,  and  feveral  provinces  of 
Tartary  ;  and  has  fome  followers  in  the  kingdom  of  Cafii- 
mere  in  India,  and  in  China. '^ 

The  Grand  Lama  is  a  name  given  to  the  fovereign  Pon- 
tiff, 
♦Dr.  Stiles's  Ele£lion  Sermon,  p.  76. 
Eaynal's  Hiftory  of  the  Indies,  vol,  2.  p.  219. 


^-6  RELIGION    OF    the 

tiff,  or  High  Priefl:  of  the  Thibetian  Tartars,  who  refides  at 
Patoli,  a  vaft  palace  on  a  mountain,  near  the  banks  of  Ba- 
rampooter,  about  feven  miles  from  LahaiTa.  The  foot  of 
this  mountain  is  inhabited  by  twenty  thoufand  Lafiids,  or 
Prlefts,  who  have  their  feparate  apartments  round  about  the 
mountain  ;  and  according  to  their  refpedlive  quality,  are 
placed  nearer,  or  at  a  greater  diftance  from  the  fovereign 
Pontiff.  He  is  not  only  worfhipped  by  the  Thibetians,  but 
alfo  is  the  great  obje6l  of  adoration  for  the  various  tribes  of 
heathen  Tartars,  w^ho  roam  through  the  vafl:  tra£l  of  conti- 
nent, which  ftretches  from  the  banks  of  the  Wolga,  to 
Correa,  on  the  fea  of  Japan.  He  is  not  only  the  fovereign 
Pontiff,  the  vicegerent  of  the  Deity  on  earth,  but  the  more 
remote  Tartars  are  faid,  to  abfolutely  regard  him  as  the  De- 
ity himfelf  ;  and  call  him  God, /^^  everhjiing  Father  of 
heaven.  They  believe  him  to  be  immortal,  and  endowed 
with  all  knowledge  and  virtue.  Every  year  they  come  up 
from  different  parts  to  worlhip  and  make  rich  offerings  at 
his  fhrine.  Even  the  Emperor  of  China,  who  is  a  Man- 
chou  Tartar,  does  not  fail  in  acknowledgments  to  him  in 
his  religious  capacity  ;  and  adlualiy  entertains,  at  a  great 
expenfe,  in  the  palace  of  Peking,  an  inferior  Lama,  depu- 
ted as  his  nuncio  from  Thibet.*  The  Grand  Lama  is  ne* 
ver  to  be  feen  but  in  a  fecret  place  of  his  palace,  amidft  a 
great  number  of  lamps,  fettingcrofs  legged  upon  acufhion, 
and  decked  all  over  with  gold  and  precious  (tones  ;  where, 
at  a  diflance,  the  people  proftrate  thernfelves  before  him,  it 
being  not  lawful  for  any,  fo  much  as  to  kifs  his  feet.  He 
returns  not  the  leaft  fign  of  refpc£l,  nor  ever  fpeaks,  even  to 
the  greateft  princes  \  but  only  lays  his  hand  upon  their 
heads,  and  they  are  fully  perfuaded  they  receive  from  thencq 
a  full  forgivenefs  of  all  their  fms.t 

The 

•  Guthrie's  Geography,  (edition  printed  1788,)  p.  660. 
Economy  of  Human  Life,  p.  5, 

+  The  ^reaf  Lamui  feldom  fhew  thernfelves,  the  better  to  main- 
^  taij; 


GRAND     LAMA.  277 

The  SunniaJfeSy  or  Indian  pilgrims,  often  vifit  Thibet  as 
a  holy  place  ;  and  the  Lama  always  entertains  a  body  of 
two  or  three  hundred  in  his  pay.  Befide  his  religious  in- 
flue.nce  and  authority,  the  Grand  Lama  is  poflelTed  of  un- 
limited power  throughout  his  dominions,  which  are  very 
extenfive.:!:  The  inferior  Lamas,  who  form  the  moft  nu- 
merous, as  well  as  the  moft  powerful,  body  in  the  ftate,  have 
the  priefthood  entirely  in  their  hands  ;  and  befides,  fill  up 
many  monaftic  orders,  which  are  held  in  great  veneration 
among  them.  The  whole  country,  like  Italy,  abounds 
with  priefts  ;  and  they  entirely  fubfift  on  the  great  number 
of  rich  prefents  which  are  fent  them  from  the  utmoft  ex- 
tent of  Tartary,  from  the  empire  of  the  Great  Moguls  and 
from  almoft  all  parts  of  the  Indies.  § 

The  opinion  of  thofe  who  are  reputed  the  moft  orthodox 
among  the  Thibetians,  is,  that  when  the  Grand  Lama  feems 
to  die  either  of  old  age,  or  of  infirmity,  his  foul  in  fa6l:  only 
quits  a  crazy  habitation  to  look  for  another,  younger  or  bet- 
ter, and  is  difcovered  again  in  the  body  of  fome  child,  by 
certain  tokens  known  only  to  the  Lamas,  or  priefts,  in  which 
order  he  always  appears.  In  i']']^  the  Grand  Lama  was 
an  infant,  which  had  been  difcovered  fome  time  before  by 
the  Tayfhoo  Lama  ;  who,  in  authority  and  fanclity  of  cha- 
ra6ler,  is  next  to  the  Grand  Lama,3.nd  during  his  minority, 
ads  as  chief. 

Almoft  all  the  nations  of  the  Eaft,  except  the  Mahomet^ 
ans,  believe  the  Mefempfychojts  as  the  moft  important  article 
of  their  faith  ;  efpecially  the  inhabitants  of  Thibet  and 
Ava,  the  Peguans,  Siamefe,  the  greateft  part  of  the  Chinefe 

and 

tain  the  veneration  they  have  infpired  for  their  perfon  and  myf- 
teries  ;  but  they  give  audience  to  ambaffadors,  and  admit  prin- 
ces who  come  to  vifit  them.  Their  pidure  is  always  in  full 
view,  being  hung  up  over  the  doors  of  the  temple,  at  Patoli. 

J  Guthrie,  p.  661. 

J  Economy  of  Human  Life,  p.  5, 


278  MAHOMETAN  S. 

and  Japancfe,  and  the  Monguls  and  Kalmucks,  who  chan- 
ged  the    religion  of  Sckamanijin^  for   the   worfhip  of  the 

Grand  Lama. 

According  to  the  do6lrine  01  this  Metempfychojis,  the  foul 
is  alv\ays  in  a<5lion,  and  never  at  reft  :  for  no  fooner  does 
ihe  leave  her  old  habitation,  but  (he  enters  a  new  one.  The 
Dailai  Lama  being  a  divine  perfon,  can  find  no  better  lodg- 
ing than  the  body  of  his  fucceflbr  ;  or  the  Foe  refiding  ia 
the  Dailai  Lama  which  paffes  to  his  fucceffor  :  and  this  be- 
in^  a  God  to  whom  all  things  are  known,  the  Dailai  Lama 
is  therefore  acquainted  with  every  thing  which  happened 
during  his  refidence  in  his  former  body.*^ 

This  religion  is  faid  to  have  been  of  three  thoufand  years 
ftanding  ;  and  neither  time,  nor  the  influence  of  men,  has 
had  the  power  of  fhaking  the  authority  of  the  Grand  Lama, 
This  theocracy  extends   as  fully   to  temporal,   as  to    fpirit- 

ual  concerns. 

The  Eaft- India  Company  made  a  treaty  with  the  Lama, 
in    1774-.+ 

THE  Mohammedans,  or  Mahometans y  derive  their  name 
and  do61:rine  froin  Mohammed y  or  Mahomet y  who  was  born 
in  Arabia  in  the  fixth  century.  He  was  endowed  with  a 
fubtle  genius,  and  poffeired  an  enterprife  and  ambition  pe- 
culiar to  himfelf.  He  pretended  to  receive  revelations  ; 
and  declared,  that  God  fent  him  into  the  world,  not  only 
to  teach  his  will,  but  to  compel  mankind  to  embrace  it. 
The  magiftrates  of  Mecca  were  alarmed  at  the  progrefs  of 
his  d.oftrines,  2iiyl  Moharnmed  htmg  apprifed  of  their  defign 
to  dcftroy  him,  fled  to  Medina  :  from  this  flight,  which 
liappcned  in  the  622d  year  of  Chrift,  his  followers  compute 
their  time.     This  era  is  called  in  Arabic,  Hegira, 

The  book  in  which  the  Mahometan  religion  is  contained, 

is 
•  Annual  Regifter  for  17S0,  p.  62. 
•f  Mid'ljeton's  Geography,  vol.  i,  p.  33. 
Guthrie,  p.  662. 


MAHOMETANS.  279 

is  called  the  Koran,  or  Alcoran,  by  way  of  eminence,  as  we 
fay  the  Biblef  which  means  the  Book*  lis  clo(?l:rines  made 
a  mofl  rapid  progrefs  over  Arabia,  Syria,  Egypt,  and  Per- 
lla  ;  and  Mohammed  becam.e  the  moft  povvertul  monarch  in 
his  time.  His  fucccflfors  fpread  their  religion  and  conqutfts 
over  the  greateft  part  of  Afia, Africa,  and  Europe  ;  and  they 
ftill  give  law  to  a  very  confiderable  part  ot  mankind  t 

The  great  do61:rine  of  the  Koran  is  the  unity  of  Gob  :  to 
reftore  which  point,  Mohammed  pretended  was  the  chief  end 
of  his  miffion  ;  it  being  laid  dowh  by  him  as  a  fundamen- 
tal truth,  that  there  never  was,  nor  ever  can  be  mvore  than 
one  true  orthodox  religion.  For  though  the  particular  laws 
or  ceremonies  are  only  temporary,  and  fubje£t  to  alteration 
according  to  the  divine  diredlion,  yet  the  fubilance  of  it 
being  eternal  truths  is  not  liable  to  change,  but  continues 
immutably  the  fame.  And  he  taught,  that  whenever  this 
religion  became  negle<El:ed,  or  corrupted  in  eifentials,  God 
had  the  goodnefs  to  re-inform  and  re-admonifh  mankind 
thereof  by  feveral  prophets,  of  whom  Mofes  and  ycfus  were 
the  mofl:  diftinguifhed,  till  the  appearance  of  Mohammcd.% 
The  Koran  aflerts  Jefus  to  be  the  true  MeJJlas,  the  worddiud 
breath  of  God,  worker  of  miracles,  healer  of  difeafes,  preacher 
of  heavenly  doElrine,  and  exemplary  pattern  of  a  perfect  life  ; 
denying  that  he  was  crucified,  but  affirming  that  h^  afcen- 
ded  into  Paradife  \  §  and  that  his  religion  was  mended  by 
Mohammed^  who  was  the/t'^/of  the  prophets,  and  was  fent 

from 

*  The  generality  of  the  Mohammedans  believe,  that  the  firll: 
Itianufcript  oi  {\\q  Koran  has  been  from  everlafting  by  Ggd's 
throne,  written  on  a  table  of  vaft  bignefs  called  the  Prejer^vcd  Ta- 
ble, in  which  are  recorded  the  divine  decrees  :  that  a  copy  from 
this  table,  in  one  volume  on  paper,  was,  by  the  miniilry  of  the 
angel  Gabriel,  fent  down  to  the  lotveft  heaven,  in  the  month  of 
Ramadan,     [See  Salens  Koran. ^ 

f  Guthrie,  p.  718. 

X  Sales  Koran,  vol.  i.  p.  83. 

§  Turkiih  Spy,  vol.  7.  p.  205. 


^8o  MAHOMETANS, 

from  GCd  to  reflore  the  true  religidn,  which  was  corrupted 
in  his  time,  to  its  primitive  fimplicity  ;  with  the  addition, 
however,  of  peculiar  laws  and  ceremonies,  fome  of  which 
had  been  ufed  in  former  times,  and  others  were  now  firft 
jnftituted. 

The  Mohammedans  divide  their  religion  into  two  general 
parts — -faith  or  theory,  and  religion  or  praSiice.  Faith  or 
theory  is  contained  in  this  confefTion  of  faith, — There  is  but 
ene  GoD,  and  Mohammed  is  his  prophet.  Under  thefe  two 
propofitions  are  comprehended  fix  diftin£l  branches. — 

I.  Belief  in  God.— 2.  In  his  arigels. — 3.  In  his  fcrip- 
tures. — 4.  In  his  prophets. — 5.  In  the  refurredlion  and 
judgment — 6.   In  God's  abfolute  decrees. 

They  reckon   four  points   relating  to  practice, — viz.— * 

I.  Prayer,with  wafhings,&c. — 2.  Alms.— 3.  Fafting.— 
4.  Pilgrimage  to  Mecca.* 

The  idea  which  Mohammed  ta.ught  his  difciples  to  enter- 
tain of  the  Supreme  Being,  may  be  feen  from  a  public  ad- 
drefs  he  made  to  his  countrymen,  which  is  as  follows  : 

**  Citizens  of  Mecca  ! 

'*  The  hour  is  now  come,  when  you  muft  give  an  account 
of  your  reafon  and  your  talents.  In  vain  have  you  receiv- 
ed them  from  an  Almighty  Mafter,  liberal  and  beneficent— 
in  cafe  you  ufe  them  negligently,  or  if  you  never  refle(5l. 
In  the  name  of  this  Mafter,  1  muft  tell  you,  he  will  not  fuf- 
fer  you  to  abufe  his  ineftimable  gifts  by  wafting  life  away 
unprofitably,  and  employing  them  only  in  unworthy  amufe- 
ments.  No  more  permit  delufive  pleafures  to  diftraft  your 
hearts  !  Open  your  minds  and  receive  the  truth  !  Wo  to 
you  for  the  unworthy  notion  you  have  entertained  of  God  ! 
The  heaven  and  the  earth  are  his  own  !  and  there  is  no- 
thing in  all  their  copious  furniture  but  what  invariably  obeys 
him  !  The  fun  and  ftars  with  all  thdr  glory,  have  never 

difdained 

•  Sale's  Koran  vol.  p.  ^:^*  g^* 


MAHOMETANS.  281 

difdalned  his  fcrvicc  !  and  no  being  can  rcfift  his  will,  and 
the  exercife  of  his  omnipotence  !  He  will  call  men  to  an 
account,  and  require  of  them  the  reafon  for  all  thofe  gods 
they  have  invented  in  defiance  of  reafon  !  There  is  no  other 
God  hilt  God,  and  /;/;//  onhj  zve  mufi  adore  V  '•' 

The  belief  of  the  cxiftence  of  angels  is  abfolutcly  requir- 
ed in  the  Koran.  The  Mohammedans  fuppofe  they  have  pure 
and  fubtile  bodies,  created  of  fire  ;  and  that  they  have  vari- 
ous forms  and  oflices  ;  fome  being  employed  in  writing 
down  the  a£lions  of  men,  others  in  carrying  the  throne  of 
God,  and  other  fervices.  They  reckon  four  angels  fupe- 
rior  to  all  the  red:  :  Thefe  are,  Gabrieh  who  is  employed  in 
writing  down  the  divine  decrees  ;  Adiehael^  the  friend  and 
protestor  of  the  Jews  ;  Azrael,  the  angel  of  death  ;  and 
Ifrafily  who  will  found  the  trumpet  at  the  rcfurreclion* 
They  likewife  aflign  to  each  perfon  two  guardian  angels. 

The  Devil f  according  to  the  Koran,  was  once  one  of  the 
highefl  angels,  but  fell  for  rcfufmg  to  pay  homage  to  Ada?7t 
at  the  command  of  God. 

Befide  angels  and  devils,  the  Mohammedans  are  taught 
by  the  Koran  to  believe  an  intermediate  order  of  creatures, 
which  they  call  y/«,  or  Genii,  created  alfo  of  fire,  but  of  a 
groiTcr  fabric  than  angels  ;  and  are  fubje(5l  to  death.  Some 
of  thefe  are  fuppofed  to  be  good,  and  others  bad,  and  capa- 
ble of  future  falvation,  or  damnation  as  men  are  ;  whence 
Mohammed  pretended  to  be  fent  for  the  convcrfion  of  Genii 
as  well  as  men. 

As  to  ihcferipfures,  the  Mohammedans  are  taught  by  th© 
Koran,  that  God,  in  divers  ages  of  the  world,  gave  revela- 
tions of  his  will  in  writing  to  feveral  prophets.  The  num- 
ber of  thefe  facred  books  according  to  them,  are  one  hund- 
red and  four  ;  of  which  ten  were  given  to  Adam,  fifty  to 
Sethfih'niy  to  E}70ch,icn  toAhrahain  ;  and  the  other  four,  be- 
ing the  Pentateuch,  the  Pfahns,  the  GofpcJ,  and  the  Koran, 

M  m  were 

^*  BouhnYillcr's  Life  of  Mahoiuet, 


i82  MAHOMETAN  S. 

vv  ere  ruccciTively  delivered  to  Mofes,  Davidy  Jejus^  and  Mo* 
hammed ;  which  laft.  being  t\\Qfeal  of  the  prophets,  thefe  re- 
velations are  now  clofed.  All  thefe  divine  books,  except- 
ing the  four  laft,  they  agree  to  be  entirely  loft,  and  their  con- 
tents unknown.  And  of  thefe  four,  the  Pentateuch^  Pfalms, 
and  Go/pels,  they  fay,  have  undergone  fo  many  alterations  and 
corruptions,  that  very  little  credit  is  to  be  given  to  the  pre- 
fent  copies  in  the  hands  of  the  Jews  and  Chrijiians, 

The  number  ol prophets y  who  have  been  from  time  to  time 
fent  into  the  world,  amounts  to  two  hundred  and  twenty- 
four  thoufand  ;  among  whom  three  hundred  and  thirteen 
were  apoftles,  fent  with  fpecial  commiflions  to  reclaim  man- 
kind from  infidelity  and  fuperftition  ;  and  fix  of  them 
brought  new  laws  or  difpenfations,  which  fucceflively  abro- 
gated the  preceding.  Thefe  were  Adanif  Noah,  Abraham, 
Alofesy  J  ejus  y  and  Mohammed J^ 

The  next  article  of  faith  required  by  the  Xi^/w,  is  the 
belief  of  a  general  rejurredion  and  a  ^uluxe  judgment.  But 
before  thefe,  they  believe  there  is  an  intermediate  ftate,  both 
of  the  foul  and  of  the  body  after  death.  When  a  corpfe  is 
laid  in  the  grave,  two  angels  come  and  examine  it  concern- 
ing the  unity  ^GoD,and  the  million  oi Moha?nmed.  If  the 
body  anfvvers  rightly,  it  is  fuffered  to  reft  in  peace,  and  is 
refredied  by  the  air  oi  Paradife  :  it  not,  they  beat  it  about 
the  temples  with  iron  maces  ;  then  prefs  the  earth  on  the 
corpfe,  which  is  gnawed  and  ftung  by  ninety-nine  dragons, 
with  feven  heads  each. 

As  to  the  fouls  of  the  faithful,  when  they  arc  feparated 
from  the  body  by  the  angel  of  deaths  they  teach,  that  thofe  of 
ihc prophets  are  admitted  into  Paradife  immediately.  Some 
fuppofe,  the  fouls  of  believers  are  with  Ada?n  in  the  lovveft 
heaven  ;  and  there  are  various  other  opinions  concerning 
their  ftate.  Thofe  who  are  called  the  moft  orthodox,  hold 
that  the  fouls  of  the  wicked  are  confined  in  a  dungeon  iin- 

dei 

*  Sales  Koran,  vol.  i.  pt  ^4,  95. 


^       MAHOMETANS.  283 

Jer  a  green  rock,  to  be  there  tormented  till  their  re-imicn 
with  the  body  at  the  ge)ieral  refurrc^iGn. 

That  the  refmretlioyi  will  be  general,  and  extend  to  all 
creatures,  both  angels,  genii,  men,  and  animals,  is  the  re- 
ceived opinion  oi  X\\t  Mohammedans^  wl/ich  they  fupport  by 
the  authority  of  the  KorCin.^'" 

Mankind,  at  the  reJurreSi'ion^  will  be  diftinguiflied  into 
three  clafTes  ;  the  firit,  of  thofe  who  go  on  foot  ;  the  fc- 
cond,  of  thofe  who  ride  ;  and  the  third,  of  thofc  who  creep 
grovelling  with  their  faces  on  the  ground.  The  firft  clafs 
will  confifl:  of  thofe  believers  whofe  good  works  have  been 
few  ;  the  fecond,  of  thofe  who  are  more  acceptable  to  God  ; 
whence  Alt  affirmed  that  the  pious,  when  they  come  forth 
from  their  fepulchres,  lliall  find  ready  prepared  for  them, 
white-winged  camels,  with  faddles  of  gold.  The  third 
clafs  will  be  compofed  of  the  infidels,  whom  God  will 
caufe  to  make  their  appearance  with  their  faces  on  the 
groimd.  When  all  are  alTembled  together,  they  will  wait, 
in  their  ranks  and  orders  for  the  judgment  ;  fome  fay  forty 
years,  others  feventy,  others  three  hundred,  and  fome  no  lefs 
than  fifty  thoufand  years.  During  which  time  they  will 
fuffer  great  inconveniences,  the  good  as  well  as  the  bad.f 
from  their  thronging  and  prefling  upon  each  other,  and  the 
unufual  approach  of  the  fun,  which  will  be  no  farther  oflT 
them,  than  the  diftance  of  a  mile  ;  io  that  the  (kulls  of  t}]c 
wicked  will  boil  like  a  pot,  and  ihey  will  be  all  bathed  with 
fvveat.  At  length,  God  will  come  in  the  clouds  furrounded 
by  the  angels,  and  will  produce  the  books  wherein  every 
man's  adions  are  written.     Some  (explaining  thofe  words 

fo  ' 

*  Sale's  Koran,  p.  96,  97. 

f  Yet  they  make  a  manifeft  diiFerence  between  the  fufTerings 
of  the  righteous  and  the  v/icked  :  for  the  liipbs  of  the  former, 
particularly  thofe  parts  they  ufed  to  wafh  before  prayer,  (hall 
fhine  glorioufly,  and  their  fuifering  fiiall  laft  no  longer  than  tiie 
time  necefTary  to  fay  their  prayers  :  and  they  (hall  be  ptote^^ed 
from  the  heat  of  the  fun  by  the  Ihade  of  God's  throne. 


.:34  IvI  A  H  O  M  E  T  A  N  S. 

lb  frequently  iifed  in  the  Koran,  GoD  ivHlhcfwift  In  iahtng 
an  acc'Auit,)  lay,  that  he  will  judge  all  creatures  in  the  fpacc 
t)f  half  a  day  ;  and  others,  that  it  will  be  done  in  lefs  time 
chuU  the  twinkling  of  an  eye.  At  this  tribunal,  every  ac- 
tion, thought,  word,  &c.  will  be  weighed  in  a  balance  held 
by  the  angel  GahrieU  of  fo  vail  a  fize,  that  its  two  fcales  are 
capacious  enough  to  contain  both  heaven  and  earth. 

The  trials  bein<r  over,  and  the  afiembly  diiTjlved,  thofe 
v.lio  are  to  be  admitted  into  Paradifcy  will  take  the  right 
liand  way  ;  and  thofe  who  are  deftined  to  hell-fire,  the  left : 
but  both  of  them  mud  lirft  pafs  the  bridge  called  in  Arabic, 
uil  Sirat,  v;hich  is  laid  over  the  middle  of  hell,  and  is  de- 
fcribed  to  be  finer  than  a  hair,  and  fharper  than  the  edge  of 
a  fword.  The  wicked  will  mifs  their  footing,  and  fall  head- 
long into  hell.^' 

In  the  Koran  it  is  faid  that  hell  has  feven  gates  ;  the  firfl 
for  the  Mujfjelmen,  the  fecond  for  the  ChrtfiianSy  the  third 
for  the  Je^:y  the  fourth  for  the  Sabiansy  the  fifth  for  the 
Mag'ician^y  the  fixth  for  the  Pagans^  the  fev^nth  and  worft 
of  all,  for  the  Hypocrites  of  all  religions.  The  inhabitants 
of  hell  will  fufFer  a  variety  of  torments,  which  fhall  be  of 
eternal  duration,  except  with  thofe  who  have  embraced  the 
tx^ue  religion,  who  will  be  delivered  thence,  after  they  have 
expiated  their  crimes  by  their  fufferings.t 

The  righteous,  after  having  furmounted  the  difficulties 
in  their  palTage,  will  enter  Faradijey  which  they  defcribe  to 
be  a  moll  delicious  place,  whofe  earth  is  the  fineft  wheat y  or 
w.ujl ;  and  tlie  ftoncs  j^.'-^^r/j,  or  jacinths.     It  is  alfo  adorned 

with 

*  Galc'o  Koran,  p.  90,  iog,  112. 

f  Between  Paradijc  and  hdly  they  imagine  there  is  a  wall  or 
psriition,  ia  which,  fomc  fupnofc,  thofe  were  placed  whofe  good 
and  evil  works  exa£l!y  counierpoifed  each  other.  Thefe  will  be 
admitted  to  FaradiJ'e  at  the  kfl  day,  afler  they  have  performed 
^n  adt  of  cdoraiicr,  \vhich  will  make  the  Icale  of  their  good  works 
"j^  over-b:;]2r.cr. 


MAHOMETANS.  285 

"with  flowery  fields,  beautified  with  trees  of  gold,  enlivened 
with  the  moll:  ravifhing  mufic,  inhabited  by  cxquifite  beau- 
ties, abounding  with  rivers  of  milky  wine,  and  hcncy,  and  wa- 
tered by  leffer  fprings,  whofe  pebbles  are  rubies,  enieraldst 
l^c.  Here  the  faithful  enjoy  the  moil  exquifite  fenfual  de- 
lights, free  from  the  lead  alloy.* 

The  fixth  great  point  o[ faith  which  the  Mohammedans 
are  taught  to  believe,  is,  God's  abfolutc  decree,  and  pre-de- 
termination,  both  of  good  and  evil.  The  docflrine  which 
they  call  orthodox,  is,  that  whatever  doth  ur  Ihall  come  to 
pafs  in  the  world,  whether  it  be  good  or  bad,  procedeth  en- 
tirely from  the  divine  will,  and  is  irrevocably  fixed  and  re- 
corded from  all  eternity  in  the preferved  table  ;  and  that  God 
hath  fecretly  pre-determined  not  only  the  adverfe  and  prof- 
perous  fortune  of  every  perfon  in  the  world,  in  the  moft 
minute  particulars,  but  alfo  his  obedience  or  difobedience, 
and  confequently  his  everlafting  happlnefs  or  mifery  after 
death  ;  which  fate  or  predeftination  it  is  impoilible  by  any 
forefight  or  wifdom  to  avoid. t 

Of  the  four  pra£lical  duties  required  by  the  Koran,  prayer 
is  the  firft.     Mohammed  ufed  to  call  prayer  the  pillar  of  re- 

ligion 

*  Some  of  the  moft  refined  Mahometans  undcrfland  their  pro- 
phet's defcription  of  Paradife  in  an  allegcrica\  fenfe. 

f  Of  this  doflrine,  Mohammed  made  great  ufe  for  the  advance- 
ment of  his  defigns  ;  encouraging  his  followers  to  fight  without 
fear,  and  even  defperately,  for  the  propagation  of  their  faith,  by 
reprefenting  to  them  that  all  their  caution  would  not  avert  their 
inevitable  deftiny,  or  prolong  their  lives  for  a  moment  :  for  not 
only  the  time,  but  the  manner  and  circumftances  of  their  death, 
have  been  unalterably  fixed  from  all  eternity.  Hence  the  rigid 
Mujfulman  deems  every  attempt  to  change  the  common  order  of 
things,  a  crime  not  far  removed  from  rebellion  againlt  the  eftab- 
liflied  laws  of  God.  Hence  he  views  the  peftilence  which  is 
common  in  thofe  parts,  ravaging  his  country,  and  deftroying 
thoufandsy  and  ten  thoufands   in  the  Jireets,    without  exerting  one 

pffbrt  to  check  its  baucfwl  progrcfs,    [See  White's  Sermons,  p.  84.3 


286  MAHOMETANS. 

iiglon  andhy  &/  Paradife.  Hence  he  obliged  his  followers 
to  pray  five  times  every  twenty-four  hours,  and  alvi^ays  wafh 
"before  prayers. 

Circumcifion  is  held  by  the  Mohammedans  to  be  of  divine 
iniiitution. 

The  giving  of  alms  is  frequently  commanded  in  the  Ko^ 
rdrif  and  often  recommended  therein  jointly  with  prayer  ; 
the  former  being  held  of  great  efficacy  in  caufing  the  latter 
to  be  heard  with  God.* 

Fajiing  is  a  duty  enjoined  by  Moh^j?imed  sls  of  the  utmoft 
Importance.  His  followers  are  obliged  by  the  exprefs  com- 
mand of  the  Koran,  to  fail:  the  whole  month  of  Ramadan  / 
during  which  time,  they  are  obliged  to  faft  from  day-light 
to  funfet.  The  reafon  the  month  of  Ramadan  is  pitched 
upon  for  that  purpofe,  is,  becaufe  they  fuppofe  that  at  that 
time  the  Koran  was  fent  down" from  heaven. 

The  pilgrimage  to  Mecca  is  fo  neceflary  a  point  of  pra^ice, 
that,  according  to  a  tradition  oi  Mohammed,  he  who  dies 
without  performing  it,  may  as  well  die  a  Jew  ox  2iChriJiian  : 
and  the  fame  is  exprefsly  commanded  in  the  Kordn.\ 

The  negative  precepts  of  the  Koran  are,  to  abftain  from 
*l/"0'»  i^^^"if  drinking  of  wine,  eating  of  blood,  znd /wine's 
fiejh. 

The  Mohammedans  are  divided  and  fubdivided  into  an 
endlefs  variety  of  fe6ls.  As  it  is  faid  there  is  as  great  a  di- 
verfity  in  their  opinions  as  among  the  Chriftians,  it  is  im- 
pofTible  to  give  a  particular  account  of  their  divifions  in  the 
compafs  of  this  work  \  which  will  admit  only  of  noticing 
a  few  of  their  principal  denominations. 

The  divinity  of  the  Mohammedans  may  be  divided  into 

jcholajlic  2kXid  practical.  Their  fcholajlic  divifiify  cor)Ci(is  of 
logical,  metaphyftcal,    theological,  and  philojophical  difquift- 

tions  J 

*  Sales  Koran,  p.  114,  117,  120. 

t  Sale'i  ibid,  p.  122,  i»6,  128,  137,  I4I, 


MAHOMETANS.  ^^Sy 

ons  ;  and  is  built  on  principles  and  methods  of  reafoning 
very  different  from  what  are  ufed  by  thofe  who  pafs  among 
the  Mohammedans  thenifelves  for  the  founder  divines,  or 
more  able  philofophers.  This  art  of  handling  religious 
difputes  was  not  known  in  the  infancy  oi  MGhammedifm^ 
but  was  brought  in  when  fe6ls  fprang  up,  and  articles  of 
religion  began  to  be  called  in  queftion. 

As  to  tht'it  pra^iical  divinity  f  ox  jurlfprudence^  it  con  fids 
in  the  knowledge  of  the  decifions  of  the  law,  which  regard 
practice  gathered  fromdiftin£l  proofs.  The  principal  points 
of  faith  fubje6l  to  the  examination  and  difcuflion  of  the 
fchool-men,  are,  the  unity  and  attributes  of  God  ;  the  divine 
decrees y  or  predejiination  ;  the  promifes  and  threats  contained 
in  the  law  ;  and  matters  of  hijlory  and  reafon. 

The  fedls  among  i\\Q  Mohammedans  who  are  efteemed  or- 
ihodoXf  are  called  by  the  general  name  of  Sonnites,  or  Tra- 
ditionarijis,  becaufe  they  acknowledge  the  authority  of  the 
Sonna^  or  collection  of  moral  traditions  of  the  fayings  and 
actions  of  their  prophet. 

The  Sonnites  are  fubdivided  into  four  chief  feds,  viz. 

I/?.  The  Hanifttes. — 2d.  The  Malekitcs, — ^d.  The 
Shafeits. — 4//;.     The  Hanhalites. 

The  difference  between  thefe  feCls  confifls  only  in  a  few 
indifferent  ceremonies. 

The  feds  whom  the  generality  of  the  Mohammedans  fnp- 
pofe  entertain  erroneous  opinions  are  numerous  ;  the  fol- 
lowing arc  feleded  from  a  large  number,  in  order  to  give 
fome  ideas  of  the  difputes  among  Mohammedan  divines.* 

I.  The  Alontazalites,  the  ioWow^rs  oi  PFaf el  Ebn  At a» 
As  to  their  chief  and  general  tenets,  iji.  They  entirely  re- 
je£led  all  eternal  attributes  ofGoD,  to  avoid  the  diftindion 
of  perfons  made  by  the  Chriftians.  id.  They  believed 
the  word  of  God  to  have  been  created   mfubje^o,  a?  the 

fchool-mcn 

f  Sale's  Koran,  p,  142,  146,  148, 150, 152. 


t88  MAHOMETANS. 

fchool-men  term  it,  and  to  confifr  of  letters  and  founds  ; 
copies  thereof  being  written  in  books  to  exprefs  and  imitate 
the  original.  They  alfo  affirmed,  that  whatever  is  created 
mfubjeSio  is  alfo  an  accident,  and  liable  to  perifh.  yl. 
They  denied  ahjolutc p-edejlinat'ion  ;  maintaining,  that  God 
was  not  the  author  of  evil,  but  of  good  only  ;  and  that  man 
was  a  free  agent.  4//;.  They  held,  that  if  a  profeiTor  of 
the  true  religion  is  guilty  of  a  grievous  fin,  and  dies  without 
repentance,  he  will  be  eternally  damned,  though  his  punifli- 
ment  will  be  lighter  than  that  of  the  infidels.  5/^.  They 
denied  all  vifions  of  God  in  Paradife  by  the  corporeal  eye, 
and  rejected  all  comparifons  or  fimilitudcs  applied  to  God. 

This  feci  arc  faid  to  have  been  the  firft  inventors  oijche-^ 
IdjTic  druimty,  and  are  fubdivided,  as  fome  reckon,  into  twen- 
ty diiieient  feels. 

II.  The  HaJJjhejjiians  ;  who  were  fo  natned  from  their 
maftcr  Jl?n  HaJJmm  Abel  al  Salc?n.  His  followers  were  fo 
much  afraid  of  making  God  the  author  of  evil,  that  they 
would  not  allow  him  to  be  faid  to  create  an  infdel,  becaufe 
an  infidel.  IS  a  compound  oi  infidelity  and  ;«««,  and  God  is 
not  the  creator  oi  iiifidelity. 

HI.  The  Nohamiiirjs,  or  followers  of  Ihrahi?}!  aJ  Ned- 
hmn,  who  imagining  he  could  not  fufficientlv  remove  God 
from  bring  the  author  of  evil,  without  divefling  him  of  his 
power  in  refpe£l  thereto,  taught  that  no  power  ought  to  be 
afcribed  to  God  concerning  evil  and  rebellious  a£lions  : 
but  this  he  affirmed  againfl  the  opinion  of  his  own  difci- 
ples,  who  ailo'.ved  that  God  could  do  evil,  but  did  not,  be- 
caufe of  its  turpitude. 

IV.     The  Jahedhians,  or  followers  o^  Amru  Ehn  Bahr^ 
a   f^reat  d()(ftor   of  xhz  Mofitazalifes,  who  differed  from  his 
brethren,  In  that  he  imagined  the  damned  would  not  be  eter- 
nally tormented  in  hell,  but  would  be  changed  into  the  na- 
ture 


MAHOMETANS.  289 

lure  of  fire,  and  that  the  fire  would  of  itfelf  attra£l  them, 
without  any  neceflity  of  their  going  into  it.* 

V.  The  Kadartanst  or  followers  of  Mahad  al  yohn'i. 
This  feft  deny  ahfolute predejiination  ;  faying,  that  evil  and 
injuftice  ought  not  to  be  attributed  to  God,  but  to  man, who 
is  a  free  agent,  and  may  therefore  be  rewarded  or  punifhed 
for  his  a<flions,  which  God  has  granted  him  power  cither 
to  do  or  omit. 

VI.  The  JabarianSy  who  are  the  diredl  opponents  of 
the  KadarianSy  denying  free  agency  in  man,  and  afcribing 
his  adlions  wholly  to  God.  The  mod  rigid  of  this  fcc^ 
will  not  allow  man  to  be  faid  either  to  ad,  or  have  any 
power  at  all,  either  operative  or  acquiring  ;  afferting,  that 
man  can  do  nothing,  but  produces  all  his  adions  by  necejjity, 
having  neither  power y  nor  will,  nor  choiccy  any  more  thaa 
an  inanimate  agent.  They  declare  that  rewarding  and  pim^ 
iJJjing  are  alfo  the  efFe£ls  oineceffity^  and  the  fame  they  fay 
of  the  impofing  of  commands. 

VII.  The  Jamiansy  the  followers  o^Jam  Ebn  Sofwan, 
who  held  the  fame  doflrine  with  the  Jabarians  ;  and  like- 
wife  maintained,thatP^r^^//f  and  hell  will  vanifh,or  be  an- 
nihilated, after  thofe  who  are  deftined  thereto,  refpedively, 
fhall  have  entered  them,  fo  that  at  laft  there  will  remain  no 
cxifting  being  befide  God  ;  fuppofing  thofe  words  of  the 
Korauy  which  declare  that  the  inhabitants  of  Paradife  and 
oi  hell  (hall  remain  therein  forever t  to  be  hyperbolical  on\y,  and 
intended  for  corroboration,  and  not  to  denote  an  eternal  du- 
ration in  reality. t 

VIII.  The  Schifes.  This  name  is  ufed  peculiarly  to 
denote  thofe,  who  maintain  Ali  Ebn  Ali  Taleb  to  be  their 
lawful  Khaliff  or  Imany  and  that  the  fupreme  authority  both 
in  fpirituals  and  temporals,  of  right,  belongs  to  his  de- 
fcendants. 

N  n  Some 

•  Sale's  Koran,  p.  203,  204,  205,  211. 
t  Sale's  ibid,  p.  212,  213,  214,  216,  227, 


290  JEWS. 

Some  of  thcfe  affirm,  that  God  appeared  in  the  form  of 
Aliy  and  with  his  tongue  proclaimed  the  moft  hidden  myf- 
cries  of  religion  ;  and  fome  have  gone  fo  far  as  to  afcribc 
divine  honors  to  him,  and  to  expe<5l  his  return  in  the  clouds  ; 
and  having  fixed  this  belief  as  an  article  of  their  faith,  they 
keep  a  fine  horfc  ready  faddled  &c.  for  him  in  the  mofque 
of  Cufa. 

Others  believe  that  he  is  concealed  in  a  grotto  Hear  Cufa, 
where  he  will  continue  till  the  day  of  judgment,  and  then 
come  forth  to  convert  all  people  to  the  Koran.* 

Tf^E  modern  Jews  are  difperfed  over  every  kingdom  in 
the  world  ;  and  in  fpite  of  the  miferies  they  have  fufFered, 
IHU  look  down  upon  all  nations,  and  confider  themfelves  as 

the  favorites  of  heaven. 

The  yeivs  commonly  reckon  but  thirteen  articles  of  their 
faith.  Maimonides^  a  famous  Jewifi  Rabbi y  reduced  them  to 
this  number,  when  he  drew  their  confeiTion,  about  the  end 
tjf  the  eleventh  century  ;  and  it  was  generally  received.  All 
the  JewszxQ  obliged  to  live  and  die  in  the  profeffion  of  thefe 
thirteen  articles. 

I.  That  God  is  the  creator  of  all  things  ;  that  he 
guides  and  fupports  all  creatures  ;  that  he  has  done  every 
thing  ;  and  that  he  ftill  a^ls,  and  fliall  a6l  during  the  whole 
eternity. 

II.  That  God  is  one.  There  is  no  unity  like  his. 
He  alone  hath  been,  is,  and  fhall  be  eternally  our  God. 

III.  That  God  is  incoporeal,and  cannot  have  any  ma- 
terial properties  j  and  no  corporeal  effence  can  be  compa- 
red with  him. 

IV.  That  God  is  the  beginning  and  end  of  all  things, 

and  ihall  eternally  fubfift. 

V. 

•  Bailey's  Didionary. 


JEWS.  291 

V.  That  God  alone  ought  to  be  worfliipped,  aiul  none 
befide  him  is  to  be  adored. 

VI.  That  whatever  has  been  taught  by  tlie  prophets 
is  true. 

VIL  That  Mofes  is  the  father  and  head  of  all  contem- 
porary do(5lors,  and  thofe  who  lived  before,  or  fhall  live  af- 
ter him. 

VIII.  That  the  law  was  given  by  Mofes. 

IX.  That  the  law  fhall  never  be  altered  ;  and  God 
will  give  no  other. 

X.  That  God  knows  all  the  thoughts  and  adions  of  men. 

XI.  That  God  will  regard  the  works  of  all  thofe  who 
have  performed  what  he  commands,  and  punifli  thofe  who 
have  tranfgrefled  his  laws, 

XII.  That  the  Mejfiah  is  to  come,  though  he  tarry  a 
long  time. 

XIII.  That  there  fhall  be  a  refurreftion  of  the  dead, 
when  God  (hall  think  fit.* 

The  modern  Jews  2iA\\&xe  ftill  as  clofely  to  the  Ms/aic  dif- 
penfation,  as  their  difperfed  and  defpifed  condition  will  per- 
mit them.  Their  fervice  conufts  chiefly  in  reading  the  law 
in  their  fynagogues,  together  with  a  variety  of  prayers. 
They  ufe  no  facrifices  fmce  the  deftruclion  of  the  temple. 
They  repeat  blelTings  and  particular  praifes  to  God,  not 
only  in  their  prayers,  but  on  all  accidental  occafiong,  anci 
in  almoft  all  their  adlions.  They  go  to  prayers  three  times 
a  day  in  their  fynagogues.  Their  fermons  are  made  not  l;; 
Hebrew,  which  few  of  them  now  pcrfcdly  underfland,  buf: 
in  the  language  of  the  country  where  they  refide.  Thc7 
are  forbidden  all  vain  fwearing,  and  pronouncing  any  of 
the  names  of  God  without  neceflity.  They  abftafn  from 
meats  prohibited  by  the  Livitical  lav/  ;  for  which  reafon^ 
whatever  they  eat,  muft  be  dreifed  by  Jews,  and  after  a 

manner 

•  Bafnage's  Hiftory  of  the  Jews.  p.  1 10,  1 15. 


292  JEWS. 

manner  peculiar  to  themfelves.  As  foon  as  a  child  can 
fpeak,  they  teach  him  to  read  and  tranflate  the  bible  into 
the  language  of  the  country  where  they  live.  In  general 
they  obferve  the  fame  ceremonies  which  were  pradifed  by 
their  anceftors  in  the  celebration  of  the  pajjover.  They  ac- 
knowledge a  two-fold  law  of  God,  a  written  and  an  un- 
written one.  The  former  is  contained  in  the  Pentateuch, 
or  five  books  oi  Mofes.  The  latter,  they  pretend,  was  de- 
livered by  God  to  Mojesy  and  handed  down  from  him  by 
@ral  tradition,  and  now  to  be  received  as  of  equal  authority 
•with  the  former.  They  alTert  the  perpetuity  of  their  law^ 
together  with  its  perfection.  They  deny  the  accomplifh- 
ment  of  the  prophecies  in  the  perfon  of  Chrifl:  ;  alleging, 
that  the  McJJlah  is  not  yet  come,  and  that  he  will  make  his 
appearance  with  the  greateft  worldly  pomp  and  grandeur, 
fubduing  all  nations  before  him,  and  fubje^ling  them  to  the 
houfe  of  Judah.  Since  the  prophets  have  predi6led  his 
mean  condition  and  fufFerings,  they  confidently  talk  of  two 
Mejfiahs  :  one,  Ben-Ephraim,  whom  they  grant  to  be  a 
perfon  of  a  mean  and  afflifled  condition  in  this  world  :  and 
the  other,  Ben-David,  who  fhall  be  a  vidorious  and  povv^ 
erful    prince.  ^ 

The  yezvs  pray  for  the  fouls  of  the  dead,  becaufe  they 
fuppofe  there  is  a  Faradije  for  the  fouls  of  good  men,  where 
they  enjoy  glory  in  the  prefence  of  God.  They  believe, 
that  the  fouls  of  the  wicked  are  tormented  in  hell  with  fire, 
and  other  punifhments — ^That  feme  arc  condemned  to  be 
punifhed  in  this  m^anner  forever,  while  others  continue  only 
for  a  limited  time,  and  this  they  call  purgatory  ;  which 
is  not  different  from  hell  in  refpe6l  of  the  place,  but  of 
the  duration. 

They  fuppofe  no  feiVt  unlefs  guilty  of  herefy,  or  certain 
crimes  fpecified  by  the  Rabbins j  fhall  continue  in  purgatory 
above  a  twelvemonth  ;  and  that  there  are  but  few  who  iuU 
fer  eternal  puniihment,* 

Almof^ 

■*  Ockley's  HiHory  of  the  Jews,  p,  233, 


JEWS.  293 

Almofi  all  the  77iodcrn  Jews  are  PharifeeSt  and  are  as 
much  attached  to  tradition  as  their  anceftors  were  ;  and 
alTert,  that  whoever  rejeds  the  oral  laiu  dcferves  death. 
Hence  they  entertain  an  implacable  hatred  to  the  CaraiteSf 
a  fe6l  among  the  Jeivs,  who  adhere  to  the  text  of  Mojei 
and  the  word  of  God  ;  reje£ling  the  Rahhimjiical  interpre- 
tation and  Cabala,  The  number  of  the  Caraitcs  is  fmall,in 
coinparifon  with  the  liabbtns.  And  the  latter  have  fo  great 
an  averfion  to  this  feet,  that  they  will  have  no  alliance  or 
even  converfation  v/ith  them.  And  if  a  Cara'iie  would  turn 
RahbimjU  the  other  Jews  would  not  receive  him.. 

The  modern  Pharifees  are  lefs  f!:ri£l  than  their  anceftors 
with  regard  to  food,  and  other  aufterlties  of  the  body.  They 
formerly  fafted  the  fecond  and  fifth  day  of  the  week  ;  and 
put  thorns  at  the  bottom  of  their  robes,  that  they  might 
prick  their  legs  as  they  went  along.  They  lay  upon  boards 
covered  with  flint  ftones,  and  tied  thick  cords  about  their 
waifts.  But  thefe  mortifications  were  not  obferved  always, 
nor  by  all.  They  paid  tithes  as  the  law  prefcribed  ;  and 
gave  the  thirtieth  and  fiftieth  part  of  their  fruits  ;  adding 
voluntary  facrifices  to  thofe  which  were  commanded  ;  and 
fhewing  themfelves  very  exadl  in  performing  their  vows. 
As  to  their  do£trine,  with  t\\Q  Effenesy  they  held  abfolute pre- 
dcflinatioriy  and  with  the  S adduces ^  free  ivilL  They  believed 
with  Pythagoras,  the  f  r  an f migration  of  fouls  ;  efpecially  thofe 
of  people  of  virtue  ;  efteeming  thofe  who  were  notorioufly 
wicked  to  be  eternally  miferable.  As  to  lefs  crimes,  they 
Jield  they  were  punifhed  in  the  bodies  which  the  fouls  of 
thofe  who  committed  them  vrere  next  fent  into.  Accord- 
ing to  this  notion  it  was,  that  Chrift's  difciples  afked  him 
concerning  the  blind  man,  IVho  didftn,  this  man  or  his  pa- 
rents,  that  he  was  born  blind  ?  John  ix.  2.  And  when  the 
difciples  told  Chrift:  \\v3X  fome  faid  he  was  Ellas,  and  others 
Jeremias  or  one  of  the  prophets,  the  meaning  only  can  be, 
that  they  thought  he  was  come  into  the  world  animated 

with 


-94  JEWS, 

with  the  foul  o^  EUaSy  Jeremlas,  or  fome  of  the  old  prO'- 
phets  tranf migrated  into  him.* 

There  are  ftill  fome  of  the  Sadducees  in  Africa  and  in  fev- 
eral  other  places  ;  but  they  are  very  few  in  number  ;  at 
lead,  there  are  but  very  few  who  declare  openly  for  thefe 
opinions. 

There  are  to  this  day  fome  remains  of  the  ancient  fe^l 
of  the  Samaritans,  who  are  zealous  for  the  law  of  Mofes, 
but  are  defpifed  by  the  Jnvs,  becaufe  they  receive  only  the 
Pentateuch f  and  obferve  different  ceremonies  from  theirs. 
They  declare  they  are  no  Sadducees,  but  acknowledge  the 
Jpirituality  and  i?nmorta!lfy  of  the  foul.  There  are  of  this 
fe61  at  Gaza,  Damafcus,  Grand  Cairo,  and  in  fome  other 
places  of  the  Eaft,  but  efpecially  at  Sichem,  now  called  Nap- 
loufe,  which  is  rifen  out  of  the  ruins  of  the  ancient  Sama- 
ria, where  they  facrificcd  not  many  years  ago,  having  a  place 
for  this  purpofe  on  Mount  Gerizim.f 

With  regard  to  the  ten  tribes,  the  learned' Mr.  Bafnaga 
fuppofes  they  ftiU  fubfift  in  the  Eaft  ;  and  gives  the  follow- 
ing reafons  for  this  opinion. — ift.  Salmanajfar  had  pla- 
ced them  upon  the  banks  of  the  Chaboras,  which  emptied 
itfelf  into  the  Euphrates.  On  the  Weft  was  Ptokmys 
Chalcitis  and  the  city  Carra.  And  therefore  Gqd  has 
brought  back  the  Jeivs  to  the  country  whence  the  pa- 
triarchs came.  On  the  Eaft  was  the  province  of  Ganzan 
betwixt  the  two  rivers  Chaboras  and  Saocoras.  This  was 
the  iirrt  fituation  of  the  tribes.  But  they  fpread  into  the 
neighbouring  provinces,  and  upon  the  banks  of  the  Euphra- 
tes. 2d.  The  ten  tribes  were  ftill  in  being,  in  this  coun- 
try, when  Jerufalem  was  deftroyed,  fince  they  came  in  mul- 
titudes to  pay  their  devotions  in  the  temple.  3d.  They 
fubfiiled  there  from  that  time  to  the  eleventh  century,  fmce 
they  had  their  heads  of  the  captivity  and  moft  flourishing 

academies. 

♦Broaghton'sHi{loricalLibrary,voI.i.p.205,22i.vol.2,p.226, 
t  Collier's  Hifcorical  Didlicnary. 


DEISTS.  295 

academics.  4th.  Though  they  were  confidcrably  weak- 
ened by  perfecutions,  yet  travellers  of  that  nation  difcovered 
abundance  of  their  brethren  and  fynagogues  in  the  twelfth 
and  fourteenth  centuries.  5th.  No  new  colony  has  been  fcnt 
into  the  Eafl:  ;  nor  have  thofe  which  were  there  been  driv- 
en out.  6th.  The  hiftory  of  the  Jcn's  has  been  deduced 
from  age  to  age,  without  difcovering  any  other  change  than 
what  was  caufed  by  the  different  revolutions  of  that  emp'rc 
» — the  various  tempers  of  the  governors — or  the  inevitable 
decay  in  a  nation,  which  only  fubfifts  by  toleration  We 
have  therefore  reafon  to  conclude,  that  the  ten  tribes  are 
flill  in  the  Eaft,  whither  God  fufFered  them  to  be  carried. 
If  the  families  and  tribes  are  not  diftinguifhable,  it  is  im- 
poflible  it  fhould  be  otherwife  in  fo  long  a  courfe  of  ages 
and  affli(5lions  which  they  have  paffed  through.  In  fine, 
fays  this  learned  author ^  if  we  would  feek  out  the  remains 
of  the  ten  tribes^  we  muft  do  it  only  on  the  banks  of  Eu- 
phratcst  in  Perjia,  and  the  neighbouring  provinces. 

It  is  impoflible  to  fix  the  number  of  people  the  Jcw'ijh 
nation  is  at  prefent  compofed  of  :  but  yet  we  have  reafon 
to  believe,  there  are  dill  near  three  millions  of  people  who 
profefs  this  religion,  and,  as  their  phrafe  is,  are  witnejfcs  of 
the  unity  of  GoD  in  all  the  nations  in  the  w oriel. 

They  always  are  expelling  a  glorious  return,  which  fhall 
raife  them  above  all  the  nations  of  the  earth.  They  flatter 
themfelves  this  deliverance  will  fpeedily  arrive,  though  they 
dare  not  fix  the  precife  time.* 

THE  Deijls  are  fpread  all  over  Europe,  and  have  multi- 
plied prodigioufly  among  the  higher  rank  in  moft  nations. 
But  the  fentimcnts  which  are  diftinguilhed  by  this  title,  are 
rarely  embraced  among  the  common  people. f 

The  name  oi  Deijls  is  faid  to  have  been  firft  aflumcd 

about 

♦  Bafnage,  p.  227,  274,  467,  746,  &c. 

t  Voltaire's  Univerfal  Hiftory,  vol.  2.  p.  259, 


296  DEISTS. 

about  the  middle  of  the  fixteenth  century,  by  fome  gentle- 
men in  France  and  Italy,  in  order  to  avoid  the  imputation 
of  uitheijjn.  One  of  the  firft  authors  who  made  ufe  of  this 
name  was  Peter  Virety  a  celebrated  divine  ;  who,  in  a  work 
which  was  publifhed  in  1563,  fpeaks  of  fome  perfons  in 
that  time  who  were  called  by  a  new  name,  that  of  De'ijis, 
Thefe,  he  tells  us,  profeiTed  to  believe  a  God,  but  fhewed 
no  regard  to  Jefus  Chrift,  and  confidered  the  dodlrines  of 
the  apuftles  and  evangelifts  as  fables  and  dreams. 

The  Lord  Edward  Herbert y  baron  of  Cherbury,  who 
flourilhed  in  the  feventcenth  century,  has  been  regarded  as 
the  moft  eminent  of  the  deiftical  writers,  and  appears  to  be 
one  of  the  firft  who  formed  Deifm  into  a  fyftem  ;  and  affert- 
ed,  x\\t  Jufficicncy ,  univerjaVityy  and  ahjolute  prfeBion  oi  na^ 
tural  religion,  with  a  view  to  difcard  all  extraordinary  reve- 
lation as  ufelefs  and  needlefs.  He  reduced  this  univerfal 
religion  to  five  articles,  which  he  frequently  mentioned  in 
his   works. 

I.  That  there  is  one  fupreme  God, 

II.  That  he  is  chiefly  to  be  worfhipped.   , 

III.  That  piety  and  virtue  are  the  principal  parts  of 
his  worfhip. 

IV.  That  we  muft  repent  of  our  fins  ;  and  if  we  do  ^o, 

God  will  pardon  us. 

V.  That  there  are  rewards  for  good  men,  and  punifh- 
ments  for  bad  men,  in  a  future  ftate.* 

The  Deijls  are  claiTed  by  fome  of  their  own  writers  into 
two  forts — mortal  and  immortal  Dcijls, — The  latter  acknow- 
ledge 2l  future  fi el te — the  former  deny  it,  or  at  leaft  reprefcnt 
it  as  a  very  uncertain  thing. 

The  learned  Dr.  Clarhy  taking  the  denomination  in  the 
moft  extenfive  fignification,  diftinguiflies  Deijis  into  four 
forts. — The  firft  are,  fuch  as  pretend  to  believe  the  exiftence 

of 

•  Leland's  View  of  Deiftical  Writers,  vol.  i.  p.  2,  3. 


DEISTS. 


297 


of  an  infinit^^  eternal,  independent,  intelligent  Being  ;  and 
who,  to  avoid  the  n^me  of  Epicurean  ^fhei/h^  te3.ch  alfo, 
that  this  Supreme  Being  made  the  world  ;  though,  at  the 
fame  time,  they  agree  with  the  Epicureans  irnKis,  that  they 
fancy  God  does  not  at  all  concern  himfelf  in  the  govern- 
ment of  the  world,  nor  has  any  regard  to,  or  care  of,  what 
is  done  therein. 

The  fecond  fort  of  Dei/is  are  thofe  who  believe  not  only 
the  being,  but  alfo  the  providence  of  God,  with  refpe6l  to 
the  natural  world  ;  but  who,  not  allowing  any  difference 
between  moral  good  and  evil,  deny  that  God  takes  any  no- 
tice of  the  morally  good  and  evil  anions  of  men  :  thefe 
things  depending,  as  they  imagine,  on  the  arbitrary  confli- 
tution  of  human  laws. 

A  third  fort  of  Deijis  there  are,  who  believe  in  the  natu- 
ral attributes  of  God,  and  his  all-governing  providence, 
and  have  fome  notion  of  his  moral  perfe£lions  alfo  ;  yet  de- 
ny the  immortality  of  the  foul,  believing  that  men  perifh 
entirely  at  death,  and  that  one  generation  fhall  perpetually 
fucceed  another,  without  any  future  refloration  or  renova- 
tion of  things. 

A  fourth,  and  the  laft  fort  oiDeiJis  are,  fuch  as  believe  the 
exiftence  of  a  Supreme  Being,  together  with  his  providence 
in  the  government  of  the  world,  as  alfo  all  the  obligations 
of  natural  religion  ;  but  fo  far  only  as  thefe  things  are  dif- 
coverable  by  the  light  of  nature  alone,  without  believing  any 
divine  revelation. 

Some  of  the  Deijis  have  attempted  to  overthrow  the  chrif- 
tian  difpenfation,  by  reprefenting  the  abfolute  perfection  oi 
natural  religion.  Others,  as  Blount,  Collins,  and  Morgan, 
have  endeavoured  to  gain  the  fame  purpofe  by  attacking 
particular  parts  of  the  chriftian  fcheme  ;  by  explaining  away 
the  literal  fenfc  and  meaning  of  certain  paflages  ;  or  by 
placing  one  portion  of  the  facred  canon  in  oppofition  to  the 

O  0  otbf  r. 


a9S  SCEPTICS. 

other.  A  third  clafs,  v/hereln  we  meet  with  the  names  of 
Shaftibiiry,  and  of  Bolingbrooke,  advancing  farther  in  their 
pro^rcfs,  expunge  from  their  creed  the  dodrine  of  future  cx- 
ilknce,  and  annihilate  among  them  all  the  moral  perfeflions 
of  the  Deity. 

Many  of  the  modern  Deijis  in  Europe,  are  faid  to  be  of 
that  clafs,  who  deny  the  immortality  of  the  foul,  and  any 
future  (late  of  exiftence. 

Leland's  Vienjj  of  Deijiical  IVriters^  'vol.  I.  p.  2,  3. 

£rcu^hiox's  H'Jiorical  Library,  'vol.  l.  p.  316. 

ydtaire^s  Um-ver/al  H^Jiory^  'voL  2.  /?.  259. 

Ogil'vie's  Inquiry t  /■  57. 

SCEPTICS.  They  derive  their  name  from  the  Greek 
Verb  cr>i£7rToaat,  to  confidcr,  becaufe  they  always  confider  a 
matter,  and  never  determine  any  thing.* 

Some  of  this  denomination  had  only  a  defign  to  confound 
the  arrogance  of  thofe  who  were  too  infallible  in  their  deci- 
fions.  Others  were  for  fhewing  the  infufficlency  of  reafon, 
in  order  to  inculcate  the  neceflity  of  a  chriftian  revelation. 
But  as  the  moft  of  this  fe6\;  have  fought  to  undermine  reli- 
gion,they  may,  perhaps,  be  properly  inferted  after  the  Dei/is, 

Pyrrho,  a  Greek  philofopher,  in  Peloponnefus,  who  flou- 
rifhed  in  the  109th  Olympiad,  was  the  founder  of  this  de- 
nomination. He  rejeded  all  truth  as  uncertain,+  and 
taught,  that  juflice,  or  injuftice,  depended  folely  on  laws  and 
cuftoms  ;  that  the  abfolute  and  entire  nature  of  obje£ls  is 
unknown  to  us,  and  we  can  be  fure  only  of  what  they  ap- 
pear 

•  Gale's  Court  of  the  Gentiles,  p.  501. 

•f-He  found  feme  reafons  to  affirm  and  deny  every  thing  ;  and 
therefore  fufpended  his  aflent,  afcer  he  had  well  examined  the  ar- 
guments pro  and  con,  and  reduced  his  eondufion  to,  Let  the  mat" 
itr  be  farther  inquired  into.  Hence  the  art  of  difputing  on  ^vzi^ 
thing,  without  doing  any  thing  but  fufpending  the  judgment,  is 
called  Pyrrhonifm. 


SCEPTICS. 


299 


pear  to  ijs  in  fome  refpcifts.  When  his  followers  were  not 
on  the  defenfive,  they  attacked  all  other  fc^ls  with  great  vi- 
gor, and  thresv  doubts  on  every  fcientifical  fubjedl.  Their 
grand  principle  was,  that  there  was  not  any  proof,  however 
ftrong,  to  which  another,  of  equal  force,  could  not  be  oppo- 
fed.*  They  maintain,  that  mankind  fliould  be  ruled  by 
appearances,  and  that  it  is  beft  to  follow  the  common  road 
of  life. 

Pyrrhonifm  was  in  little  efteem  till  the  times  of  the  Ro- 
man emperors,  when  it  began  to  flourilh,  and  made  a  con- 
fiderable  figure.  + 

Someperfons  diftinguifhed  by  their  acutenefs  and  fagaci- 
ty,  from  obferving  the  remarkable  differences  of  fentiment 
which  reigned  among  the  jarring  feels,  took  occafion  to  re- 
vive Pyrrhonifm.,  and  to  reprefent  truth  as  unattainable  by' 
fuch  a  fhort-fighted  being  as  m.an. 

The  celebrated  Monfieur  Bayle,  author  of  the  HiPiorical 
and  Critical  Di6lionary,who  was  born  1647,  ^'^^  hz&n  con- 
iidered  as  the  chief  Sceptic  among  the  moderns.     The  in- 
genious   Mr.   Hume,   alfo  makes   a   diftinguiihed    figure 
amongthis  denomination. 

'The  reftorers  of  Pyrrhonifm  began  by  (hewing  the  nar- 
rownefs  of  the  human  underftanding  ;  and  afterv.^ards  exag- 
gerated the  difficulties  attending  the  purfuit  of  truths  fo  as 
to  render  the  fearch  fruit lefs. 

There  is  a  fpecies  of  Scepticifm.  antecedent  to  ftudy  and 
philofophy,  which  is  much  inculcated  by  Des  Cartes,  ar.^ 
others,  as  a  fovereign  prefervative  againil  error  and  precipi- 
tate judgment.  It  recommends  an  univerfal  doubt,  not  only 
of  our  former  principles  and  opinions,  but  alfo  of  our  very 

faculties, 

*  The  Sceptics  fuppofe,  that  wc  ought  to  conform  to  the  cuf- 
tonis  of  our  country — to  pravfliie  mora!  duties  and  refolve  on  thofc 
things  from  a  probable  reafon,  without  itaying  for  certainty. 

t  Formey's  Hiftory  of  Philofophy,  p.  219,  220. 


30O  SCEPTICS. 

faculties,  of  whofe  veracity  we  muft  alTure  ourfelves,  by  3 
chain  of  rcafoning  deduced  from  fome  original  principles, 
-which  cannot  be  fallacious  or  deceitful.* 

There  is  another  fpecies  of  Scepticifm  antecedent  to  all 
iludy  and  philofophy  ;  where  men  are  fuppofed  to  have  dif- 
covered  either  theabfolute  fallacioufnefs  of  their  mental  fa- 
culties ;  or  their  own  unfitnefs  to  reach  any  fixed  determi- 
nation, in  all  thofe  various  fubje^ls  of  {"peculation,  about 
which  they  are  commonly  employed. 

There  is  a  kind  of  Scepticifm,  which  gives  the  vulgar  a 
general  prejudice  againft  what  they  do  not  eafily  underftand, 
and  makes  them  rejefl  every  principle  which  requires  elab- 
orate reafoning  to  prove  and  eftablifh.t 

The  principal  arguments  of  the  Pyrrhonians,  or  Sceptics, 

are  as  follow. 

If  we  except  faith  and  revelation,  we  can  have  no  other 
certainty  as  to  the  truthof  principles,  than  that  we  naturally 
feel  and  perceive  them  within  ourfelves.  But  this  inward 
perception  is  no  convi6live  evidence  of  their  truth  ;  for 
without  faith  we  cannot  have  any  afTurancc,  whether  we  are 
made  by  a  good  God,  or  an  evil  demon  ;  whether  we  have 
not  exifted  from  eternity,  or  been  the  offspring  of  chance. 
It  may  be  doubted  whether  the  principles  within  us  are  true, 
falfc,  or  uncertain  in  correfpondence  to  our  original.  It  is 
by  faith  alone  that  we  can  diftinguifli  whether  we  are  afleep 
or  awake,  for  in  our  fleep  we  as  ftrongly  fancy  ourfelves  to 
be  waking,  as  when  we  really  are  fo  ;  we  imagine  we  fee 
fpace,  figure,  and  motion  ;  we  perceive  the  time  pafs  away, 
and  arc  to  all  intents  as  in  our  mod  wakeful  hours.  Since 
cne  half  of  our  life  is  fpent  in  flecp,  in  which  we  have  not 
really  any  idea  of  truth,  all  which  pafTeth  within  us  being 
mere  illufion,  who  can  tell  but  that  the  other  part  of  our 

life, ' 

•  Home's  EfTays,  vol.  4,  p.  210; 

rj- ,-—..—  Dialogues,  p.  a^» 


SCEPTICS. 


301 


life,  in  which  we  fancy  ourfclves  awake,  is  a  fecond  flcep 
little  different  from  the  former  r* 

Some  have  thought,  that  the  fupporting  falfe  opinions 
for  the  fake  of  argument  in  public  or  private  difputation,  is 
one  great  fource  of  Scepticifm  and  infidelity  among  lite- 
rary men.t 

It  is  fuppofcd,  that  the  Opinions  of  Deifts  and  Sceptics^ 
have  fprcad  more,  during  a  part  of  the  laft  century,  and  in 
the  prefent,  than  in  any  former  era  fmce  the  refurredlion 
of  letters. 


*  PafcaPs  Thoughts,  p.  88. 

t  Perciva!*s  Differtatians,  p.  122, 

I  Ogihie's  Inquiry,  p.  58. 


302  E    U    R    O    P    E^ 


s^e»^d^|i^90^<Sf€#«€^«««^ 


A    SHORT     VIEW 
OF   THE    DIFFERENT  RELIGIONS    OF    THE   SEVERAL 

PEOPLE,  AND   KINGDOMS 

OF      THE 

HABITABLE    WORLD. 
RELIGIONS   OF   EUROPE, 


p, 


REVIOUS  to  an  account  of  the  religion  of  partir 
cular  countries  in  this  quarter  of  the  world,  it  may,  per- 
haps, be  entertaining  to  take  a  general  view  of  the  whole. 

The  religions  of  Europe  are  the  Chriftian,  Jewilh,  and 
Mahometan.  The  two  firft  are  fpread  all  over  Europe  ; 
the  firit  and  lafl  are  the  only  eftablifhed  ones,  the  Jewifh 
being  merely  tolerated.  The  chief  divifions  of  the  Chriftian 
are  the  Greek,  the  Roman  Catholic,  and  the  Proteftant. 
The  Greek  religion  is  eftabiifhed  only  in  RuiTia,and  tolera- 
ted in  fomc  parts  of  the  Auftrian  dominions,  in  Poland,  and 
chiefly  in  Turkey.  The  Armenians  and  Neftorians  are 
fiibdivifions  of  the  Greek-Church,  Of  the  Roman  Catho- 
lic church,  Janfenifm  is  a  fubdivifion. 

The  Proteftant  religion  is  divided  into  the  Lutheran  and 
Calviniftic,  or  reformed  religion.  Of  the  former  the  Epif- 
copal  church  of  England  and  Ireland  is  a  branch  ;  of  the 
latter  the  Prefbyterian  church  of  Scotland.  There  are  be- 
fides,  many  denominations,  the  principal  of  which  are,  Ar- 

mjnians^ 


GREEkLANO 


S^S 


minians,  Memnonlfts,  Unitarians,  Socinians,  Moravian  bre- 
thren, Qi^iakers,  and  Methodifts.  It  may,  perhapfe,  be  an 
objedl  of  curiofity,  to  compare  the  proportion  of  ground 
now  occupied,  and  formerly  difputed  by  the  Roman  Cath- 
olic, and  Proteftant  religion,  with  the  number  of  their  ad- 
herents. The  proportion  of  the  furface  of  the  countries,  in 
which  the  Proteftant  religion  is  eftablilhed,  to  thofc  in  which 
the  Roman  Catholic  religion  prevails,  is  nearly  as  three  to 
four.  The  number  of  Roman  Catholics,  according  to  a 
calculation  drawn  up  with  as  much  accuracy  as  fuch  an  intri- 
cate matter  will  allow  of,  is  about  90,000,000  ;  the  num- 
ber of  Proteftants  only  24,000,000,  which  is  a  proportion  of 
nearly  four  to  one.  Among  the  Europeans  an  inconfiderable 
number  of  the  ignorant  Laplanders  may  with  propriety  be 
called  Pagans.* 

EAST  AND  WEST  GREENLAND.  The  Green- 
landers  believe  theimmortality  of  the  foul,  and  theexiftence 
of  a  variety  of  fuperior  and  inferior  fpirits,  among  whom 
are  a  good  and  bad  fpirit  of  the  firft  rank.  They  call  the 
good  fpirit,  Thorngarfuk.  The  Angukuts,  or  priells,  who 
are  fuppofed  to  be  his  immediate  fucceflbrs,  form  very  dif- 
ferent opinions  with  regard  to  his  nature,  form,  and  place  of 
refidence.  They  fuppofe  all  the  elements  are  filled  with 
fpirits,  from  which  every  Angukut  is  fupplied  with  a  fami- 
liar fpirit  called  Thorngak,  who  is  always  ready  when  fum- 
moned  to  their  afTiftance. 

They  pretend  to  cure  difeafes  by  fpells  and  charms,  to 
converfe  with  their  God  Thorngarfuk^  and  to  promulgate 
his  commands. f 

As  the  Greenlanders  acquire  the  beft  of  their  fubfiftence 
from  the  fea,  moft  of  them  place  their  elyfium  in  the  abyfTes 
of  the  ocean.  There  dwells  their  God  Thorngarfuk,  There 
.a  joyous  fummer,  and  fhining  fun  are  perpetual.     There  is 

a 

*  Zimmermann*s  Political  Survey  of  Europe  fotiySj,^.\6,ij» 
»^  Jones's  Univerfal  Grammar,  vol.  i.  p.  i34» 


304-  LAPLAND. 

a  fair  limpid  ftream,  and  an  exuberance  oftheit  favorite 
food,  caught  without  toil.  It  is  even  found  boiling  in  a 
great  kettle.  But  none  mufl:  enter  this  blifsful  abode,  but 
thofe  who  have  been  dexterous  and  diligent  in  bufinefs. 
Induftry  is  with  them  the  capital  virtue. 

Under  the  protc6lion  of  the  Danifh  fettlements  in  Weft 
Greenland,  the  Moravian  brethren  have  millionaries,  and 
very  ufeful  eftablifhments. 

There  are  at  this  time  two  of  the  brethren's  congregations 
in  Greenland,  New  Hernhuth,  and  Litchterfels. 

The  number  of  Greenlanders,  whom  the  MifTionaries 
baptized  from  1739  to  1762  at  New  Hernhuth.  amount  to 
feven  hundred,  befides  thofe  baptized  at  Litchterfels.  The 
congregation  at  New  Hernhuth  confifts,  at  prefent,  of  four 
liundred  and  twenty-one  baptized  perfons,  of  whom  one 
hundred  and  feventy-four  are  communicants.* 

LAPLAND.  The  Laplanders  believe  in  a  good  and 
evil  principle,  which  they  fuppofe  to  be  at  continual  vari- 
ance, and  the  prevalence  of  either  produ(£tive  of  the  happi- 
nefs  or  mifery  of  mankind. 

They  believe  a  ??ie f empfych oft s,  or  tranfmigratlon  of  fouls, 
and  pay  their  adoration  to  certain  Genii,  who,  they  fuppofe, 
inhabit  the  air,  mountains,  lakes,  &c.  They  alfo  place  an 
implicit  faith  in  magic  :  and  their  magicians,  who  are  a 
peculiar  fet  of  men,  make  ufe  of  what  they  call  a  drum, 
made  of  the  hollowed  trunk  of  a  fir,  pine, or  birch  tree,  one 
one  end  of  which  is  covered  with  a  ikin  ;  on  this  they  draw, 
with  a  kind  of  red  color,  the  figures  of  their  own  gods, 
as  well  as  of  Jefus  Chrijl,  the  apojlles,  the  fun,  moon,  and 
ftars,  birds,  and  rivers  :  on  thcfe  they  place  one  or  two 
brafs  rings,  which,  when  the  drum  is  beaten  with  a  little 

hammer, 

*  Crantz's  Hiflory  of  Greenland,  vol.  I.  p.  201.  vol.  2.  p. 

397,  44.2,  443, 


SWEDEN.  305 

hammer,  dance  over  the  figures  ;  and,  according  to  their 
progrefs,  the  forcerer  prognofticates.^ 

DENMARK.  Theeftablifhed  religion  in  this  kingdom 
is  the  Lutherarty  which  was  introduced  in  1536.  Midions 
for  the  converfion  of  the  Pagans  are  eftablilhed  in  the  more 
remote  pofleffions  of  the  crown  in  Lapland,  Greenland,  and 
Tranquebar.  TheDanifh  clergy  confift  of  bifhops,  provolts, 
and  minifters.  The  bifhops,  called  in  public  a6ts  fuperin- 
tendants,  are  fix  in  number,  of  whom  the  bifhop  of  Iceland 
is  the  firft  in  rank.  All  ecclefiaftical  affairs  are  fubjedl  to 
the  regulations,  and  the  jurifdi(flion  of  the  college  of  fuprcme 
infpe^ors.  The  provofts  convene  every  fix  months  a  fub- 
ordinate  meeting  of  the  minifters  under  their  infpe<5lion,  in 
which  they  prefide,  and  over  which  they  exercife  a  jurif- 
diiflion  ;  from  which  an  appeal  lies  to  the  fupreme  in- 
fpe6lors.+ 

The  Calvinifts  enjoy  great  freedom  in  the  Danifh  terri- 
tories, though  in  fome  places  they  are  not  allowed  to  make 
profelytes,  or  to  preach  againft  other  religions.  Papifts 
and  Mennonites  are  under  greater  reftridlions  ;  cannot  marry 
Lutherans  without  a  licence  ;  and  when  they  do,  muft  edu- 
cate the  children  of  both  fexesLutherans.  Lutheran  preach- 
ers, who  deviate  from  the  eftablifhed  do£lrines  are  depofed  ; 
but  the  government  allows  them  penfions.J 

SWEDEN.  The  religion  eftablifhed  in  Sweden  is  Lu- 
theran, which  the  fovereign  mud  profefs,  and  is  engaged  to 
maintain  in  the  kingdom.  Calvinifts,  Roman  Catholics, 
and  Jews  are  tolerated.  The  fuperior  clergy  of  Sweden, 
have  preferved  the  dignities  of  the  Roman  Catholic  church. 
It  is  compofed  of  the  archbifliop  of  Upfal,  of  eleven  bifh- 
ops, and  one  hundred  and  ninety-two  provofls,  or  prefidcnts. 

P  p  The 

*  Guthrie,  p.  96. 

«f>  Zimmermann,  p.  6z, 

X  Erikine*s  Sketches  of  Church  Hiftory  for  1790,  p.  215. 


3c6  RUSSIA. 

The  jiirifdic^ion,  in  ecclefiadical  matters,  is  in  the  hands  of 
nineteen  confiltorics.  The  number  of  inferior  clergy,  com- 
prehending the  miniftcrs  of  parifhes,  Sec,  amounts  only  to 
one  thouland  ihree  hundred  and  eighty-feven.* 

The  diet  at  Stockholm,  in  1779,  granted  the  free  exer- 
cife  of  religion  to  Ihangers  fettling  in  Sweden  ;  yet  fo»  that 
they  Ihould  be  incapable  of  offices  in  the  ftate  ;  reftrained 
from  public  fchools,  fcminarics,  and  monafteries,  for  fpread- 
ing  their  opinions  j  and  not  allowed  public  ceremonies 
and  proceffions.f 

RUSSIA.  The  eftablifhed  religion  in  this  empire,  is  the 
Greek.  This  church  keep  Lent  and  other  days  of  faft, 
which  arc  very  numerous,  with  the  utmoft  ftri(^nefs  ;  its 
liturgy  in  Ruflia  continues  to  be  read  in  the  old  Sclavonian 
language.  There  is  a  feft  of  dilTenters,  who  call  themfelves 
Chriflians  of  the  old  faith  ;  but  who  are  called  apoftates  by 
the  cdablifhed  church.  The  differences  between  them  re- 
late chiefly  to  ceremonies.  The  churchh  as  been  governed, 
fmce  the  time  of  Peter  the  Great,  by  a  national  council, 
called  the  Holy  Synod,  compofed  of  a  prefident,  two  vice- 
prefidents,  and  nine  other  members.  The  Ruflian  clergy 
confifl  of  three  metropolitans,  viz.  thofe  of  Kiew  and  To- 
bollk,  and  the  new  appointed  metropolitan  of  Georgia  ;  of 
twenty-eight  bifliops,  independent  of  the  metropolitans,  and 
fubje<ft  to  the  authority  of  the  Synod,  whoprefide  overdio- 
cefes  called  Eparchies,  and  of  protopopes,  popes,  and  dea- 
cons. Marriage  is  forbidden  to  the  archbifhops  and  bifh- 
ops,  bi:t  allowed  to  the  inferior  clergy.  There  are  four 
hundred  and  feventy-ninc  convents  for  men,  and  feventy- 
four  for  woiuen,  containing  about  feventy  thoufandperfons. 
The  convents  of  monks  are  governed  by  prefidents,  called 
Archimandrites ;  thofe  of  nuns  by  vTomen,  called  Jgumenias, 

Above 

•  Zimmermann,  p.  ^'8, 

,t  Krflcine,  p.  215, 


RUSSIA.  307 

Above  nine  hundred  thoufand  peafants  belong  to  the  tP.ates 
in  pofTefTion  of  the  clergy.'^* 

There  are  numerous  ceremonies  in  the  worfhip  of  tlic 
Greek  church.  The  great  JanBijication  of  the  iiatcrs  is 
performed  at  St.  Peteriburg  twice  in  the  year,  in  commem- 
oration of  the  baptifm  of  our  Saviour.  This  ceremony, 
which  is  one  of  the  mod  magnificent  in  the  Greek-Church, 
is  celebrated  in  the  following  manner. 

A  pavillion,  fupported  by  eight  pillars,  under  which  the 
chief  part  of  the  ceremony  is  performed,  is  ere6led  on  the 
Moika,  a  ftream,  which  enters  the  Neva  between  the  win- 
ter palace  and  the  Admiralty.     This  pavillion   is   painted 
and  richly  gilt  ;  on  the  top  is  a  gilded  figure  of  St,  John  ; 
on  the  fides  are  picflures  of  our  Saviour,  reprefented  in  dif- 
ferent fituations  ;  and  immediately  over  the  hole,  which  is 
cut  through  the  ice  into  the  water,  the  figure  of  a  dove  is 
fufpended.     This  place,   which  is  called  t  the  Jordan,   is 
furrounded  with  a  temporary  fence  of  fir  branches.     A  plat- 
form of  boards,   covered  with  red  cloth,  is  laid  for  the  pro- 
cedion  to  go  upon,  guarded  alfo  by  a  fence  of  boughs.     Af- 
ter the  liturgy  is  finifhed  in  the  chapel  of  the  imperial  pa- 
lace, the  clerks,  the  deacons, the  priefts,  the  archimandrites, 
and   bifhops,  dreflcd  in  their  richeft  robes,  and  carrying  in 
their  hands  lighted  tapers,  the  ccnfer,  the  gofpel,  the  facred 
pi£lures  and  banners,  proceed  from  the  chapel  to  the  Jor- 
dan, finging  the  hymns  appointed  in  the  ofiice  ;  being  fol- 
lowed by  the  emprefs,  the  grand  duke,  and  the  whole  court. 
All  the  troops  in  the  city  are  drawn  up  round  the  place  ;  the 
(landards  of  the  regiments  arc  alfo  planted  round  it.     After 
the  rite  is  performed  with  cuilomary  prayers  and  hymns, 
all  who  are  prefent  have  the  happinefs  of  being  fprinkled 
with  the  holy  water  :  The  ftandards  of  the  army  and  the 
artillery  receive  fimilar  confecration  ;  and  the  ceremony  is 
concluded  with  a  triple  difcharge  of  mufq^uetry. 

The 

•  Zimmermann,  p.  44. 

f  Anecdotes  of  the  Ruffian  Empire. 


3o8  SCOTLAND. 

The  Ruflians  believe,  that  fiich  virtue  remains  in  the  wa- 
ter, after  this  ceremony,  that  thofe  taken  in  the  night,  when 
the  f  rvice  is  performed  in  the  church,  will  remain  uncor- 
rupt  fo.-  years,  and  be  as  frefli  as  water  immediately  taken 
from  the  fpring  or  river.* 

Bcfide  the  Greek- Church,  all  other  religious  profellions 
are  tolerated,  and  enjoy  the  free  exercife  of  their  worfhip. 
No  perfon  is  excluded  from  any  office,  or  employment  on 
account  of  his  religion.  Livonia,  and  fome  other  provin- 
ces, which  formerly  belonged  to  Sweden,  are  of  the  Lu- 
theran perfuafion.  The  Roman  Catholics  inhabit  the  Po- 
lifh  provinces,  in  which  the  order  of  the  Jefuits  is  ftill  tol- 
erated,+  and  under  the  government  of  the  Catholic  arch- 
bifhop  of  Mohilow.  The  Jews  are  tolerated  in,  or  near 
the  Polifh  provinces.  The  Armenians  have  a  bifhop  of 
their  own,  refiding  at  Aftracan.  In  the  province  of  Sara* 
tow  there  are  feveral  flourifhing  fettlements  of  Moravian 
breihren.  Of  the  Afiatic  nations  belonging  to  this  vaft  em- 
pire, fome  are  Mahometans.  Others  worfhip  the  Delai 
Lama  of  Thibet  ;  and  others  have  a  form  of  paganifm  pe- 
culiar to  themfelves.:j: 

SCOTLAND.  The  eflablifhed  religion  is  the  Prefby- 
terian,  which  was  introduced  in  the  year  1561,  by  John 
Knox,  a  difciple  of  Calvin.  While  the  celebrated  Scotch 
hiftorians  acknowledge,  that  there  were  m^ny  faults  in  the 
charader  of  this  reformer,  he  is  allowed  to  have  pofTefTed 
ardent  piety,  indefatigable  a6livity,  an    integrity,  which 

was 

•  King*s  Hiflory  of  the  Greek  Church,  p.  384,  385. 

t  At  the  requeft  of  the  Czarina,  the  late  Pope  Clement  XIV, 
and  the  prefent  Pope  Pius  VI,  have  given  liberty  to  the  regular 
clergy  of  that  order  in  the  Ruffian  dominions,  to  retain  their  ha- 
bit and  revenues  ;  to  perform  facred  ofHces  ;  to  admit  novici- 
ates ;  and  to  do  whatever  is  necefTary  for  prcferving  their  focic- 
ty.     [Sec  Erficine's  Sketches,  p.  214.] 

J  Zimmermcnn,  p.  45, 


SCOTLAND. 


309 


was  fuperior  to  corruption,  and  a  courage  which  could  not 
be  fliaken  by  dangers  or  death.* 

The  declared  principles  of  the  national  church  of  Scot- 
land are  contained  in  the  Weftminfter  confellion  of  faith. 

The  higheft  ecclefiaftical  authority  in  Scotland  Is  the  ge- 
neral alTembly,  which  we  may  call  the  ecclefiaftical  parlia- 
ment of  Scotland,  It  confifts  of  commifTioners,  fome  of 
which  are  laymen,  under  the  title  of  ruling  elders,  from 
prefbyterles,  royal  burghs,  and  univcrfities. 

Appeals  are  brought  from  all  the  other  ccclefiaftical 
courts  in  Scotland  to  the  general  aflembly  ;  and  no  appeal 
lies  from  its  determinations  in  religious  matters. 

Provincial  fynods,  which  are  compofed  of  a  number  of 
the  adjacent  prefbyterles,  are  next  in  authority  to  the  gene- 
ral  aflembly. 

Subordinate  to  the  fynods,  are  prefbyterles,  fixty-nine  of 
which  are  in  Scotland,  each  confifting  of  a  number  of  con- 
tiguous parifhes. 

A  kirk  feflion  is  the  lowefl  ecclefiaf^ical  judicatory  in 
Scotland,  and  its  authority  does  not  extend  beyond  its  own 
parifh.  The  members  confift  of  the  minifters,  elders, 
and  deacons. 

A  vafl:  number  of  Seceding  congregations  are  to  be  found 
in  the  Low  lands. f 

Epifcopacy,  from  the  time  of  the  reftoration  in  1660,  to 
that  of  the  revolution  in  1688,  was  the  eftablilhed  church  of 
Scotland.  But  the  bifhops  refufed  to  recognife  King  Wil- 
liam's title,  which  involved  them  in  various  difficulties. 
In  1788,  the  Scotch  bifhops  unanimoufly  agreed  to  fubmit 
to  the  government  of  George  Hid.  The  Englifh  bifhops 
fupply  Scotland  with  clergy  qualified  according  to  law. 
The  prejudices  which  gave  occafion  to  the  penal  laws,  are 

now 

*  Sec  Robertfon's  and  Stuart*s  Hiilories  of  Scotland, 
f  Guthrie,  p.  169, 


3IO  ENGLAND- 

now  no  more.  A  religious  diflenting  from  the  eftablilh- 
mcnt  is  not  conlidered  as  inconfiftent  with  the  fafety  of 
government.* 

There  are  in  Scotland  a  few  Quakers,  many  Papifts,  and 
ether  profeflions,  who  are  denominated  from  their  preachers. 

At  Montrofc  there  is  a  fociety  of  Unitarians,  among 
whom  are  feveral  Antipedobaptifts  ;  every  member  having 
it  at  his  option  to  baptize  his  children  when  young,  or  to 
deter  that  ceremony  till  they  arrive  at  years  of  difcretion. 
They  admit  alike  Arians  and  Socinians  ;  but  they  are  all 
fixed  concerning  the  divine  unity,  and  fupreme  Godhead 
of  the   Father. f 

ENGLAND.  The  eftablifhcd  religion  of  this  kingdom 
is  that  of  a  Proteftant  Epifcopacy.  The  fovereigns  of  Eng- 
land, ever  fmce  the  reign  of  Henry  the  VI  11th,  have  been 
fly  led  the  fupreme  heads  of  the  church  :  but  this  title  con- 
veys no  fpi ritual  meaning,  as  it  only  denotes  the  regal 
power  to  prevent  any  ecclefiaftical  differences,  or,  in  other 
words,  to  fubflitute  the  king  in  place  of  the  Pope  before 
the  reformation,  with  regard  to  temporalities,  and  the  inter- 
nal economy  of  the  church.  The  kings  of  England  never 
intermeddle  in  ecclefiaftical  difputes,  unlefs  by  preventing 
the  convocation  from  fitting  to  agitate  them  ;  and  are  con- 
tented to  give  a  fandlion  to  the  regal  rights  of  the  clergy. 

The  church  of  England,  under  this  defcription  of  the 
monarchical  power  oi'er  it,  is  governed  by  two  archbifljopSt 
and  twenty  iourbijhsps.^  The  two  archbilhops  are  thofe  of 
Canterbury  and  York,  who  are  both  dignified  with  the  ad- 
djrefs  of  your  Grace.  The  former  is  firlt  peer  of  the  realm, 
as  well  as  jiietropoUtan  of  the  Englifli  church.  He  is  ena- 
bled 

•  Skinner's  EccIefiafticaJ  Hiftory  of  Scotland,  vol.ii.  p. 688. 

f  Lindfcy's  View  of  the  Unitarian  Doftrine,  &c.  p,  559. 

J  Is  as  an  article  in  the  ecclefiaftical  eflabli(hment  in  Eng* 
land,  tUat  the  king  has  the  right  to  the  nomination  of  bifhops. 


ENGLAND.  311 

bled  to  hold  ecclefiaftical  courts  upon  all  affairs,  which  were 
formerly  cognizable  in  the  court  of  Rome,  when  not  repug- 
nant to  the  law  of  God,  or  the  king's  prerogative.  The 
bifhops  are  addreffcd  by  the  appellation  of  your  Lorddiips, 
(lyled,  Right  reverend  fathers  in  God,  and  take  the  prece- 
dence of  all  temporal  barons.  They  are  to  examine  and 
ordain  priefts  and  deacons,  to  confecrate  churches  and  bu- 
rying places,  and  to  adminifter  the  rite  of  confirmation. 

The  dignitaries  of  the  church  of  England,  fuch  as  deans, 
prebends,  and  the  like,  have  generally  large  incomes.  Eng- 
land contains  about  fixty  archdeacons,  whofe  bufmefs  it  is 
to  vifit  the  churches  twice  or  thrice  every  year.  Subordi- 
nate to  them  are  the  rural  deans,  formerly  fly  led  arch-pref- 
byters,  who  fignify  the  bifhop's  pleafure  to  his  clergy,  the 
lower  clafs  of  which  confifts  of  priefts  and  deacons. 

The  ecclefiaftical  government  of  England  is  lodged  in 
the  convocation,  which  is  a  Rational  reprefentative,  or  fy- 
nod,  and  anfwers  pretty  nearly  to  the  ideas  we  have  of  a 
parliament.* 

The  articles  of  the  church  of  England  are  Calviniflic  ; 
and  this  church  embraces  the  Apoftles',  the  Nicene,  and  A- 
thanafian  creeds. 

The  tefl  laws  are  dill  in  force  ;  and  deprive  of  eligibility 
to  civil  and  military  ofEces,  all  who  cannot  cannot  conform 
to  the  eftablifhed  worfliip.t 

The  moderate  clergy  of  the  church  of  England,  treat  the 
proteftant  diflenters  with  afFe£lion  and  friendfhip  ;  and 
though  the  hierarchy  of  their  church,  and  the  charadicr  of 
bifhops  are  capital  points  in  their  religion,  they  confider 
their  differences  with  the  Prefbyterians,  and  even  with  the 
Baptifls,  as  not  being  very  material  to  falvation.  Nor  in-- 
deed  do  many  of  the  eftablifhed  church  think  that  they  are 

ftriaiy 

•  Guthrie,  p.  220. 

f.  See  Dt,  Price's  Sermon  On  the  love  of  our  Country, 


312  ENGLAND. 

ftri£liy  and  confcientioufly  bound  to  believe  the  dodtiinal 
partr;  of  the  tliirty-nine  articles,  which  they  are  obliged  to 
fiiblcribc,  before  they  can  enter  into  holy  orders.  Several 
of  thtm  have  of  late  contended  in  their  writings,  that  all 
fubfcriptions  to  religious  fyftems  are  repugnant  to  the  fj>irit 
of  Chriftiu.-ity.  Some  do6lrines,  which  were  formerly  ge- 
nerally confidered  as  too  facred  to  be  oppofed,  or  even  exa- 
mined, are  now  publicly  controverted,  particularly  the  doc- 
trine of  the  Trinity.  Places  of  worfhip  have  been  eflab- 
lifhed,  in  which  that  dodrine  has  been  openly  renounced  ; 
and  fcveral  clergymen  have  thrown  up  valuable  livings  in 
the  church,  and  affigned  their  difbelief  of  that  do£lrine  as 
the  motive  of  their  condudl.* 

The  modern  Englifh  Prefhyterians,  in  their  ideas  of 
church  government,  differ  little  from  the  Independants  or 
Congregationalifts,  who  hold  the  independency  of  Congre- 
gational churches,  without  any  refpefl  to  do6lrine,  and  in 
this  fenfe  almoft  all  the  difienters  in  England  are  now  be- 
come Independants.  As  to  point  of  doctrine,  the  Prefhy- 
terians arc  generally  Arminians.  The  Independants  arc 
generally  Calvinifts. 

The  Baptifts,  in  England,  are  divided  into  general,  and 
particular  Bapiifts,  viz.  Arminians  and  Calvinifts. 

The  Methodifts  ftlU  frequent  the  places  of  worfhip  erect- 
ed by  Mr.  IVhttejieldy  and  profefs  a  great  refpeft  for  his 
memory.  Mr.  Wejlcy  lately  ere£led  a  very  large  place 
of  public  worOiip  near  Moorfields  ;  and  had  under  him  a 
confidcrable  number  of  fubordinate  preachers,  who  propa- 
gate his  opinions,  and  make  profelytes  throughout  the  king- 
dom with  great  induftry.t 

The  number  of  Roman  Catholics  In  England,  is  eftima- 
ted  at  fixty  thoufand.  They  have  about  three  hundred  and 
fifty  priefts.     Some  peers  of  the  kingdom,  and  feveral  other 

ancient 

*  Gjthrie,  p.  221. 
t  Guthrie,  p.  222. 


F    R    A    K    C    E^  3(3 

ancient  and  opulent  families  belong  to  this  communion, 
whofe  exercife  of  religion  is  under  gentle  reftridlions. 
Their  number  is  faid  to  be  decreafing.  There  are  about  fixty 
thoufand  Qi^iakers,  and  twelve  thoufand  Jewidi  families. 
Tiie  numerous  French  and  German  inhabitants  in  London, 
form  feveral  Lutheran  and  Calvin iftic  parilhes. 

There  is  a  number  of  Deifts  in  England  ;  though  it  is 
fuppofed,  that  clafs  of  men  are  not  there  fo  numerous,  as 
in  fome  Popifli  countries.* 

WAIVES.  The  eftabliflied  religion  is  that  of  the  church 
of  England.  Some  ancient  families  are  Roman  Catholics. 
And  it  is  certain  that  the  principality  contains  great  num- 
bers of  Proteftant  diflenters.t 

IRELAND.  The  eftablifhed  religion  is  the  fame  with 
that  of  England.  The  Irilh  church  is  governed  by  four 
archbiihops  and  eighteen  bifhops.  Rv  far  the  greateft  part 
of  the  Irifh  nation  are  Ronjan  Catholics. 

Their  clergy  are  numerous,  and  their  chiefs  take  the  ti- 
tular dignities  from  thofe  diocefes   in  which  they  refide.f 

Ireland  contains  as  many  denominations  as  England,  par- 
ticularly Prefbyterians,  Baptifts,  Quakers,  and  Methodifls, 
who  are  all  connived  at,  or  tolerated. §  There  is  not  any 
religious  teft  in  this  country. 

FRANCE.  The  eftabliflied  religion  in  this  kingdom 
is  the  Roman  Catholic,  in  which  their  kings  have  been  fo 
conftant,  that  they  have  obtained  the  title  of  Mojl  Chnf-^ 
tian  :  and  the  Pope,  in  his  bull,  gives  the  King  of  France 
the  title  of  Eldeft  Son  of  the  church.  The  Gallican  clergy 
are,  however,  more  exempt  than  fome  others,  who  profefs 

Q,  q  the 

•  Guthrie,  {>.  222. 

f  Zimmcrmann,  p.  235, 

:|:  Zimmcrmann,  p.  234* 

I  Guthrie,  p.  423. 


214-  FRANC     E. 

the  Roman  Catholic  religion,  from  the  papal. authority.* 
Their  church  have  feveral  ancient, rights,  vvhicl^j^they  have 
taken  care  never  to  relinqulfh.  The  Pope  never  can  ex- 
communicate the  King  of  France,  or  abfolveany  of  hisfub- 
jc£ls  from  their  allegiance.  The  liberties  of  the  Gallicaa 
church  depend  upon  two  maxims,  which  have  always  been 
looked  upon  in  France  as  indifputable.  i/?,  that  the  Pope 
has  not  authority  to  comniand  any  thing  in  general  or  par- 
ticular, in  which  the  civil  rights  of  the  kingdom  fe  con- 
cerned. ^dy  that  though  the  Pope's  fupremacy  is  owned  in 
fpiritual  matters,  yet  that  his  power  is  limited  and  regula- 
ted  by  the  decrees  and  canons  of  ancient  councils  received 
in  the  realm. + 

In  the  eftablifhed  church,  Janfenifts  are  very  numerous. 
The  bifhoprics  and  prebends  are  entirely  iii  the  gift  of  the 
king.  No  other  Catholic  (late,  except  Italy,  has  fo  numer- 
ous a  clergy  as  France.  There  are  in  this  kingdom ,  eigh- 
teen archbifhops,  one  hundred  and  eleven  bifhops,  one  hund- 
red and  fixty-fix  thoufand  clergymen,  and  three  thoufand 
four  hundred  convents,  containing  two  thoufand  perfons  de- 
voted to  a  monaftic  life.  The  number  of  clergy  is  how- 
ever, decrcsfing  ;  and  according  to  fome  llatements,  amounts 
at  prefent  only  to  one  hundred  and  thirty  thoufand  perfons.  + 

Since  the  repeal  of  theedi61:  of  Nantes  in  1 68^, the  French 
Proteftants  have  fuffered  much  from  perfecution.  At  pre- 
fent they  enjoy  perfedl  liberty.  A  fdlemn  law  Which  does 
'jTiuch  honor  to  Louis  XVI,  th^'pfefent  king  of  France*, 
lias  given  to  his  non  Roman  Catholic  fubje(5^'s, 'as  they  are 
called,  all  the  civil  advantages  and  privileges  of  their  Roman 
Catholic  brethreh.  '^'^  ^^  '     ^  -..L:::!  n-  ■A.w  -..  ■. 

The  national' affembly  in  jTijance  have  diflblved  the  Hib- 
^  -  ■  nallic 

*  Guthrie,  p.   453. 

f  Broughton'j  Hiftorical  Library,  yipl.  i,  p.  2^^^.^^^\^  + 
X  Such  is  thcaccountgivenby  Zimmcrmann.    SinceTie^rbtf, 
the  revolution  in  France  has  made  alterations  in  religious  afiairs* 


UNITED    PROVINCES.  315 

naftic  Inflitutions  in  that  country.  They  have  rcflorcd  to 
the  chriftian  churches  in  France,  the  right  of  appointing 
their  own  pallors,  both  the  ordinary  clergy,  and  the  biihops.'^ 

The  French  conflitution  has  reformed  the  condiiion  of 
the  clergy.  It  has  raifed  the  income  of  the  lower  and  mid- 
dle clailes,  and  taken  from  the  higher.  None  are  now  Icfs 
than  twelve  hundred  livres,  (fifty  pounds  ftcrlinj?;,)  nor  any 
higher  than  about  two  or  three  thoufand,  pounds. + 

The  French  conflitution  has  aboliflied,  or  renounced  to- 
leration, and  intoleration  alfo,  and  has  cftablifhcd  univerfal 
xight  of  confcience.ij: 

The  Prefident  of  the  National  AlTembly  of  France,  in  an 
anfwer  to  a  petition  of  the  Qt^iakers,  obferves,  *'  There  is  a 
kind  of  property,  which  no  mamuould  put  into  the  common fiock  : 
iJ?e  motions  of  his  fouJf  the  freedom  of  his  thought.  In  this  fa- 
cred  domain  y  man  is  placed  in -a  hierarchy  far  above  the  fecial 
Jiate.  As  a  citizen,  he  mufl  adopt  a  form  of  government  ;  but  as 
a  thinking  beings  the  univerfe  is  his  country. 

The  relation  .of  every  man  with  the  Supreme  Being,  is  inde- 
pendent of  all  political  inflitutions.  Betzvecn  God  and  the 
heart  of  man ^  what  government  will  dare  to  interpofc  P'* 

UNITED  PROVINCES.  The  Dominant  fea  of 
Chriftians  in  thefe  Provinces  are  thofe  who  are  called  the 
Reformed  Church,  They  are  fevere  Calvinifts,  who  main- 
tain the  do^rine  of  the  Synod  of  Dort.§ 

Roman   Catholics,  amongft  whom   are   the  JanfeniHs. 

They  are  in  proportion  to  the  inhabitants  of  the  Provinces 

as  two  to  three. 

The 

*  Prieflley-'s  Letters  to  Burke. 

f  Paine's  Rights  of  Man,  in  anfwer  to  Burke. 

%  Powars*s  Nevvs-paper  for  July  4,  1791. 

§  The  Synod  of  Dort,  held  in  161  3,  made  the  flriacd  notion 
G^  pretUJlinationy  an  effeotial  article  of  faith  in  the  Dutch  church. 
None  but  Calvinifts  can  hold  any  employment  of  trufl  or  ptofit. 


3i6         UNITED    PROVINCES. 

The  Remonftrants  or  Arminlans,  who  only  have  churches 
in  Holland,  Utrecht,  and  Friefland.  The  greateft  part  of 
them  are  inhabitants  of  Holland,  principally  Amfterdam, 
Rotterdam,  and  Geuda. 

Lutherans  are  a  very  great  and  increafing  number. 

Baptifts,  divided  into  feveral  fe6ls,  are  mighty  and  nume- 
rous. Thofe  who  are  called  Mennonites  approach  nigh  to 
the  Reformed  Church.  The  Baptifts  are  generally  Unitari- 
ans, loving  and  pradlifing  univerfal  toleiation. 

CoUegiants,  formed  by  the  perfecution  of  the  Remon- 
flrant  miniftersin  1619.  They  have  no  peculiar  minifter^ 
but  every  one  learns  and  preaches  what  he  thinks  ufeful  : 
at  prefent  they  are  only  in  Holland. 

Q»,Jakers  are  a  fmall  number. 

Hernhutters,  and  at  Amfterdam,  Perfians,  and  members 
of  the  Grecian  church  ;  to  which  add  many  thoufiind  Jews. 

There  is  at  prefent,  notwithftanding  the  rigid  Placards 
againfl  the  Roman  Catholics  and  Socinians,  a  prevailing 
fpirit  of  candor  and  catholicifm  among  the  different  deno- 
minations. 

The  minifters  of  the  gofpel  belonging  to  the  Dominant 
church,  are  maintained  by  the  civil  magiftrate  \  thofe  of 
the  DilTenters,  by  their  own  churches,  who  have  acquired 
funds  for  various  purpofes,  by  gifts,  teftamcnts,  legacies, 
and  donations  of  private  men. 

Deifm,  in  the  worft  fenfe  of  the  word  is  not  common  in 
this  country.  Few  men,  who  love  t-o  be  called  philofo- 
phers  ;  fome  profligates,  and  boys,  conftitute  this  clafs.* 

There  are  in  the  {cvtn  provinces,  one  thoufand  five  hund-  • 
red  and  fcventy-ninc  paftors  of  thecftablilhed  church, ninety 
of  the  Walloon  Church,  eight  hundred  Roman  Catholics, 

fifty- 

•  Extraftofa  letter  from  a  Gentleman  of  chara^cr  in  HoI« 
'and,  to  his  .<';iend  in  America. 


GERMANY. 


317 


fifty-three  Lutheran,  forty- three  Arminian,  and  three  hund- 
red and  twelve,  Baptift  preachers.* 

AUSTRIAN  AND   FRENCH   NETHERLANDS. 

The  eftabliflied  religion  here  is  the  Roman  Catholic  ;  but 
Proteftants  and  other  denominations  are  not  moleflcd. 

There  are  two  archbifhops,  and  nine  bifhops  in  this 
place. +  A  great  number  of  the  religious  houfes,  founded 
in  the  Auftrian  Netherlands,  both  in  the  cities  and  coun- 
try, are  now  diflblved.  While  the  religious,  who  inhabited 
thefe  convents,  are  invited  to  enter  into  the  world  ;  monaf- 
teries  are  open  for  the  reception  of  thofe  among  them,  who 
choofe  to  pafs  the  remainder  of  their  days  in  thofe  obferv- 
ances  to  which  they  have  been  long  accuftomed.  The  re- 
ligions of  both  fexes  have,  for  the  moil:  part,  entered  again 
into  the  world.  A  part  of  the  eflates  of  the  diffolved  mo- 
nafteries  is  fet  apart  for  the  religious  who  enter  again  into 
the  world  ;  the  remainder  is  deftined  for  public  works, 
which  are  beneficial  to  the  flate.+ 

GERMANY.  Since  the  year  1555,  the  three  following 
denominations  of  Chriftians  are  the  eflablifhed  religions  of 
this  empire.  The  Roman  Catholic,  the  Lutheran,  and 
Calviniftic,  generally  called  the  reformed  religion.  The 
firft  prevails  in  the  South  of  Germany  ;  the  Lutheran  in  the 
North  ;  and  the  reformed,  near  the  Rhine.  In  the  fubfe- 
<|uent  civil  wars,  which  were  chiefly  on  account  of  religion, 
the  rights  of  thofe  rival  religions,  as  eftabliflicd  by  the  re- 
ligious peace  of  1555,  had  undergone  great  alterations, 
whenever  the  provinces  had  changed  rnafters  ;  and  the  con- 
fufion  arifing  from  the  claims  of  the  opprelTed  parties,  and 
from  the  encroachments  of  the  vi6lorious,  were  become  ex- 
treme.    It  was  at  length  fettled  by  the  peace  of  W^Tlpha- 


♦  Ziramerraann,  p.  186. 

f  Guthrie,  p.  485. 

I  Shaw's  Hiftory  of  the  Auftriari  Netherlands, 


lia, 


3i§  GERMAN   Y. 

lla,  that  the  religion  of  the  different  ftatcs  fhould  remain  a3 
it  had  been  in  the  year  1624.,  which  is  on  that  account,  cal- 
led the  definitive  year.  According  to  this  agreement,  the  fo- 
verergn  is  obliged  to  leave  each  of  thofe  religions,  eftabliftied 
or  to'erated  ;  yet  the  right  of  corre6l:ing  abufes  in  the  pub- 
lic vvorlhip  was  rcfervcd  to  him.  There  are  likewife  in 
the  emp  re,  fedaries  of  various  denominations.  The  Ro- 
man Catholic  church  acknowledges  the  fupremacy  of  the 
Pope;  and  in  confcquence  of  an  agreement  between  the 
Germanic  church,  and  the  Holy-See,  the  latter  acquired  the 
right  of  confirming  all  the  prelate?  of  the  empire.  Their 
fuperior  clergy  confifts  of  eight  archbifliops,  forty  bifhops, 
and  many  abbots  \  fome  of  which,  as  well  as  moft  of  the 
archbilhops  and  bifhops,  are  fovereign  princes.* 

The  Protef^ant  clergy  are  governed  by  afTemblies  called 
Confiilorics,  under  the  control  of  the  fovereign  of  each  flate. 
It  is  compofed  of  fuperintendents-general,  who  are  com- 
monly members  of  the  Confiftory,  fupcrintendents,  or  inr 
fpe£lors,  and  minifiers  of  the  parifhes.  All  the  Roman 
Catholics  are  under  the  direction  of  the  ele6lor  of  Mentz  ; 
the  Proteflants  are  under  the  direction  of  the  elector  of  Sax- 
ony. Thofe  dire6lors  manage  the  concerns  of  religion  at 
the  diet.f 

There  are  at  leafl  eighty  thoufand  Proteftants,  in  the  pro- 
vinces belonging  to  the  German  empire.  There  are  befides 
many  thoufand  Greeks,  two  hundred  and  twenty-three  thou- 
fand Jews,  and  about  fifty  thoufand  Egyptians  or  GypfieSp 
in  the  Aufirian  dominions. 

The  late  emperor  Jofcph  lid,  by  an  edi£l  in  1781,  gave 
liberty  to  all  his  fubje»5ls  to  worfliip  God  according  to  the 
diftaics  of  their  confciences,  and  prohibited  any  diflurbance 
in  their  worlfiip.  The  fame  year,  by  another  edid,  he  re- 
moved the  rc(irainis  on  the  liberty  of  the  prefs.     In  1782, 

he 

•  Zimmermann,  p.  123,  124. 

I  Ibid. 


GERMANY. 


3^9 


he  aboliflieJ  feveral  mohafteries  and  and  nunneries,  provi- 
ded for  the  maintenance  of  thofe  who  belonged  to  ihem, 
and  appropriated  the  revenues  partly  to  free  fchooi  ,,  partly 
to  orphan  houfes,  where  the  children  of  pcafants  arc  initruc- 
ted  in  hufbandry.  Sec* 

By  an  edift  in  1788,  he  prohibited  the  printing  indulgen- 
t^es,  prayers,  directories,  he.  which  encouraoe  error  and  fu- 
perftition,by  afcribing  to  indulgences  any  effed  on  fouls  ih 
purgatory. 

In  cohfequence  of  his  edifts,  many  new  churches  have 
been  formed,  and  provided  with  minifters  in  AuHria,  and 
part  of  Silefia,  and  knowledge  is  every  day  increaling  in  his 
hereditary  dominions. 

Some  of  the  ecclefiaflical  Catholic  princes  in  Gertnany!, 
appear  to  have  followed  the  late  emperors  example. 

The  archbifhop  of  Saltzburg,  in  a.  paftoral  letter,  con- 
demns too  much  expenfe  in  the  ornaments  of  churches  fa- 
cred  veftments,  &c.  which  had  better  be  employed  in  re- 
lieving the  neceflitous.  And  at  a  folemn  Jubilee  feall.  in- 
rtead  of  the  ufual  donations  for  pretended  religious  rfcs,  he 
gave  corifiderable  fums  for  incurables,  madmen,  and  idiots. 
On  occafion  of  the  Jubilee,  in  another  paftoral  letter,  he  ex- 
horts not  to  truft  in  indulgences,  without  repentance  and 
reformation.  He  recommends  to  his  clergy  an  unwearied 
ftudy  of  the  facred  oracles,  and  a  better  scqi^aintance  with 
the  fathers  and  church  hiftory. 

The  archbifhop  of  Conftance  has  greatly  diminifhed  the 
number  of  feftivals  in  his  diocefe.t 

'The  Jews,  in  the  Emperor's  dominions, have  lately  been 
admitted  to  equal  privileges  with  other  citizens. 

The 

•  There  were,  (fays  Zimmermtnn,)  in  the  beginning  of  this 
emperor's  reign  upwards  oi  two  thcufand  monk?  and  nuns,  who 
are  now  reduced  to  one  thourand  one  hundred  and  iifty- three. 

f  Erlkins's  Sketches^ 


^20  BOHEMIA. 

The  Inhabitants  of  the  Palatinate  are  partly  ProteflantS* 
and  partly  Roman  Catholics,  who  live  in  harmony  with 
each  other.  The  great  church  in  Heildelberg  is  divided 
into  two  apartments,  in  one  of  which  the  Proteftants,  in 
the  other  the  Papifts,  perform  public  worfhip.* 

PRUSSIA.  The  eftablifhed  religions  in  this  kingdom 
are  the  Lutheran  and  Calviniftic,  chiefly  the  former  ;  but 
Jews,  Hernhutters,  Mennonites,  &c  are  tolerated. + 

Frederick  William,  the  prefent  king  of  Pruflia,  by  an 
edi6l  publilhed  in  1788,  ordains,  that  the  Reformed,  Lu- 
theran, and  Roman  Catholic  religions  be  preferved  genuine 
and  proteded. 

The  toleration  of  the  other  denominations  remains  linim* 
jpaired,  provided  they  do  not  endeavour  to  make  profelytes* 
and  fhake  the  faith  of  other  communions, 

Thisedidl  feverety  prohibits  profelytc  making  in  all  con- 
feflions  without  diftindion  ;  but  gives  every  one  leave  to 
renounce  his  old  and  adopt  a  new  confeffion,  provided  he 
publicly  anounces  his  change  of  religion.  Every  teacher, 
whether  he  is  a  Calvinift,  Lutheran,  or  Roman  Catholic,  is 
required  to  teach  dodrines  agreeable  to  the  confeflion  to 
which  he  belongs. + 

KOHEiMI  A.  Though  the  Roman  Catholic  is  the  ef- 
tablifhed religion  of  this  place,  there  are  many  Proteftants 
among  the  inhabitants,  who  are  now  tolerated  in  the  free 
exercife  of  their  religion. § 

A  German  tranflation  of  the  bible,  for  the  ufe  of  Catho- 
lics, was   publifhed  at  Prague  1781,  by  the  encouragement 
of  the  late  emprefs  queen,  Maria  Thercfa,  in  order  to  ren- 
der the  reading  of  the  facred  oracles  more  eafy  and  com- 
mon.* 

*  Morels  Travels,  vol.  i.  p.  306. 
f  Guthrie,  p.  5^23, 
t  Hrikine's  Sketches,  p.  91,  92,  96, 
§  Guihrie,  p.  528. 


TRANSYLVANIA,    ^c,  321 

iTion.  The  worthy  prince,  and  archblfhop  of  Prague,  to 
whom  was  committed  the  overfight  of  this  tranilation,  has 
alfo  encouraged  the  publifliing  a  Bohemian  bible.* 

Some  of  the  Moravians  have  embraced  the  doctrines  of 
Count  Zinzendor^  which  have  been  propagated  in  feveral 
parts  of  the  globe.  The  Count  has  fent  his  fellow  laborers 
throughout  the  world,  in  order  to  extend  this  denomi- 
nation. He  himfelf  has  been  over  all  Europe,  and  at  lead 
twice  in  America.^ 

HUNGARY.  The  eftabliflied  religion  of  the  Hunga- 
rians is  the  Roman  Catholic  ;  though  the  major  part  of  the 
inhabitants  are  Proteftants  and  Greeks,  who  now  enjoy  the 
full  exercife  of  their  religious  liberties.  + 

Since  the  adl  of  toleration  has  been  publifhed,  no  lefs 
than  two  hundred  churches  have  been  allowed  the  Protef- 
tants. There  are  befides  many  thoufand  Greeks,  two  hun- 
dred and  twenty  three  thoufand  Jews,  and  about  fifty  thouf- 
and Egyptians  and  Gypfies.§ 

In  Wallachia,  it  is  faid,  their  faftings  almofl:  take  up 
half  the  year,  and  are  fo  extremely  fevere,  that  they  dare  not 
cat  any  meat,  eggs,  or  milk  :  but  they  fcarce  have  any  idea 
of  other  religious  duties. || 

TRANSYLVANIA,  SCLAVONIA,  and  CROA- 
TIA. The  Roman  Catholic  is  the  eflablifhed  church  in 
Tranfylvania.  Yet  Lutherans,  Calvinifts,  Socinians,  Ari- 
ans,  Greeks,  Mahometans,  and  other  denominations,  enjoy 
their  feveral  religions.^ 

R  r  The 

♦  Erlkine,  p.  221. 

t  Rimmius's  Hiftory  of  the  Moravians,  p.  25* 

:|:  Guthrie,  p.  532. 

§  Zimmerman,  p.  160. 

li  Bern's  Travels  through  Hungary, 

f  Guihrie,p.  535. 


22C  ?    O    L    A    N    D. 

7"he  number  of  Unitarians  in  Tranfylvania,  in  the  year 
iyj6,  v/as  twenty-eight  thoufand  fix  hundred  and  ninety- 
feven,  and  ilicir  churches  one  hundred  and  feventeen. 

They  obtained  a  fettlement  very  early  in  this  country,and 
jiave  continued  there  under  various  reverfes  and  much  op- 
prcflion  to  the  prefent  day."^^ 

The  Sclavonians  are  zealous  Roman  Catholics,  though 
Greeks  and  Jews  are  tolerated. 

The  religion  of  the  Croats  is  fimilar  to  that  oftheTran-* 
fylvanians  and  Sclavonians,  who  arc  their  neighbours. t 

POLAND.  The  eftabliflied  religion  in  this  kingdom  is 
the  Roman  Catholic.  Proteftants,  to  whom  the  name  of 
DiiTidents  is  now  confined,  are  tolerated.  In  former  times, 
the  rights  and  numbers  of  the  Proteftants  were  fo  great, 
that  they  claimed  equal  authority  with  the  Roman  Catho* 
tics  ;  and  about  1573, both  parties  were  called Dillidentes:. 

Yet  afterwards  the  Proteftants  fuffered  very  great  op- 
preffion,  till  after  the  late  civil  wars.  Their  rights  were 
at  length  fettled  in  1778,  by  the  interference  of  the  civil 
powers.  They  are  (till  incapable  of  holding  the  fenatorial 
dignity,  and  are  admitted  only  to  inferior  appointments. 
Eefide  Lutherans  and  Calvinifts,  there  are  in  Poland  con- 
gregations of  Greeks,:}:  Unitarians,  and  Arians,  all  of  whom 
are  now  comprehended  under  the  nameof  Dillidents.  The 
power  of  the  priefts,  and  the  authority  of  the  Pope,  Is  ftil! 
great  in  Poland.  The  Pope's  nuncio  has  a  very  extenfive 
ecclefiaOical  jnrifdi6lion.  At  the  head  of  the  Roman  Cath- 
olic clergy  is  the  primate  of  i*oland,  who  is  archbifhop  of 
Gnefna.     Pie  ftyles  himfelf  a  prince.     He  has  the  firft  rank 

among 

♦  Prielllcy*s  Hiftary  of  Early  Opinions,  vol.  4.  p.  271. 
Lindfey's  Hiftorical  View  of  Unitarians,  p.  154. 

t  Guthrie,  p.  536. 

I  The  principles  of  Sccinianifm  made  arcry  early  andconfid  = 
crable  progrefs  in  Poland. 


SWITZERLAND. 


323 


among  the  fenators,  and  is  Icgatus  natiis  of  the  Holy  Sec. 
There  are  in  Poland  twelve  bifhoprics,  thirty  fcven  abbeys, 
five  hundred  and  fevcnty  nine  convents  of  w.cn,  and  eighty- 
fix  of  vv^omen.  The  knights  of  Malta,  rcfiding  in  Poland, 
belong  likevvife  to  the  clergy.  The  Lutheran  church  is 
governed  by  a  prcfbytery,  or  confiftory  of  the  Anriftitcs  of 
the  church  and  the  minilkrs.  There  are  great  contefts  fiib- 
fiiling  between  the  adherents  of  this  church  and  the  Catho- 
lics. The  Calvinifts  have  one  fcnior  general, and  tiiree  fc- 
niors,  to  whom  the  government  of  their  churcli  is  intruficd.^ 

SWITZERLAND.  The  different  cantons  of  Swit- 
zerland, though  united  by  a  common  bond,  and  all  oi'  a  re- 
publican government,  differ  in  the  nature  of  tliat  form,  as 
well  as  in  religion. 

Thofe  cantons,  which  arc  in  the  flrongcfi:  degree  dcmoc- 
ratical,  are  of  the  Popifli  perfuafion  ;  and  the  moft  perfect 
ariftocracy  of  them  all  iseflabliflied  in  the  Proteftant  canton 
of  Berne,  which  is  the  mod  powerful. t 

Calvinifm  is  faid  to  be  the  religion  of  the  Proteftant 
Swiffes.  But  this  mufl:  be  underflood  chiefly  with  rcfpc(5t 
to  the  mode  of  church  government  ;  for  in  fome  doclnnal 
points,  they  are  far  from  being  univerfally  Calviniftic. 

Zuinglius  was  the  apoftle  of  Proteftanifm  in  Switzerland. ij; 

The  inhabitants  of  the  canton  of  Claris  live  together  in 
a  general  equality  and  moft  pcrfc6l  harmony  ;  even  thofe  of 
the  different  perfuafions  of  Catholics  and  Proteflants,  wlio 
fometimes  perform  divine  fervice  in  the  fame  church,  one 
after  the  other  ;  and  all  the  offices  of  ftate  are  indifferently 
adminiftered  by  both  parties,  though  the  Proteftants  arc  more 
in  number,  and  fuperior  both   in  induflry  and  commtice.vj 

GENEVA. 

*  Zimmcrmann,  p.  89,  9c,  91. 

f  Morels  Travels,  vol.  1.  p.  336, 

X  Guthrie,  p.  560. 

§  Adams's  Defence  of  the  Amqrican  Conflitatlor.vci.rp  2S, 


3H 


N, 


GENEVA.  It  is  faid,  that  the  Rnd  church  difcipllne, 
which  Calvin  introduced  in  this  republic,  immediately  after 
the  reformation,  is  now  no  more.  That  infidelity  prevails, 
and  is  accompanied  with  a  general  corruption  of  manners. 
Hov^-ever,  we  are  informed,  that  many  of  the  clergy  in  Ge- 
neva are  men  of  diftinguifhed  abilities,  amiable  charac- 
ters, and  excellent  writers  on  the  deiftical  controverfy,  and 
other  fubjeds.* 

SPAIN.  The  Roman  Catholic  is  the  exclufive  religion 
of  the  Spanifh  monarchy,  and  the  king  is  diftinguiflied 
with  the  epithet  of  Moji  Catholic, 

All  other  denominations  of  Chriftians,  as  well  as  the 
Jews,  were  formerly  expofed  to  all  the  feverities  of  perfe- 
cution  ;  and  the  ieaft  deviation  from  what  is  called  the  or- 
thodox faith,  was  liable  to  be  punifhedwith  lofs  of  liberty, 
and  even  of  life.  The  power  of  the  Court  of  inquijitisriy-^' 
eftablifhed  in  Spain  in  1478,  has  however  been  diminifhed  :j: 

in 

*  Erfkine*s  Sketches,  p.  234. 

f  The  Inquifition  was  erefted  about  the  year  121 2,  by  Domi- 
nic, a  Spaniard  by  birth.  Thofe  who  are  defirous  to  fee  a  par- 
ticular account  of  the  rife,  progrefs,  and  cruelties  pradlifcd  in 
this  tribunal,  may  confult  Limborch's  Hiftory  of  (he  Inquifition. 

X  A  young  gentleman,*  who  lately  travelled  in  Spain,  ob- 
ferves,  that  the  powers  of  the  inquifition  are  now  much  confined. 
The  abolition  of  the  order  of  Jefuits,  weakened  the  nerves  of 
this  ecc'efiaftical  engine.  None  of  the  inhuman  powers  origi- 
nally veiled  in  this  tribunal  have  either  been  ceded,  or  annulled  ; 
but,  though  the  Spanifli  nation  has  been  the  Ieaft  illuminated  by 
the  lUong  rays  of  the  fun  of  toleration,  lenient  rather  than  vio- 
lent mcafures  have  lately  been  purfued.  Although  the  full  pow- 
ers of  the  tribunal  remain,  yet,  like  the  a6ls  pafTed  in  the  latter 
end  of  the  kft  century,  by  the  Briufh  parliament  againft  the  dif- 
fcnters,  they  have  long  been  dormant.  The  manners  and  tem- 
pers of  the  times  arc  fo  altered,   that  even  the  dark  dungeons  of 

fuperllition 

*  Mr.  Howel, 


S"    P      A      I      N.  315 

in  fome  rcrpe<5ls  by  the  interference  of  the  civil  power.* 

The  king  of  Spain  has  at  length  flripped  the  inquifition 
of  the  powers  which  rendered  it  odious  and  terrible.  It 
will  in  future  be  little  more  than  a  college  of  inquiry  in  re- 
ligious matters.  Its  jurifdi^lions  and  prifons  are  taken 
from  it,  and  thofe  powers  happily  reftored  to  civil  tribu- 
nals. This  meafure  will  have  an  extraordinary  efFe(Sl  in 
promoting  arts,  manufactures,  commerce,  and  learning. 
Spain  in  future  will  be  a  fecure  and  happy  refidence  far 
ftrangers.t 

The  power  of  the  clergy  has  been  much  reduced  of  late 
years.  A  royal  ed'iSi  has  alfo  been  ifTued,  to  prevent  the 
admiffion  of  noviciates  into  the  different  convents  without 
fpecial  permifTion,  which  has  a  great  tendency  to  reduce  the 
monadic  orders.J 

The  public  worfhip  in  Spain,  is  loaded  with  an  enor- 
mous number  of  ceremonies. 

The  whole  of  the  canon  law  is  here  in  force, §  and  the 
power  of  the  Pope  is  ftill  very  extenfive.  It  is  fuppofed, 
that  the  clergy  of  this  kingdom  amount  at  prefent  to  two 
hundred  thoufand  perfons,  half  of  which  are  monks  and  nuns, 
diftributed  through  three  thoufand  convents.  The  poOef- 
fions  of  the  clergy  are  very  ample.  The  revenue  of  the 
archbifliop  of  Toledo  amounts  to  three  hundred  thoufand. 
Spanilli  ducats.     There  are  in  the  kingdom  of  Spain  eight 

archbilhops 

fuperftition  have  been  enlightened  by  the  change.  The  inquisi- 
tion is  now  what  it  was  when  firft  eftabliflied  in  efleoce,  though 
not  in  effed  ;  and  probably,  we  fhall  foon  either  fee  it  eradicnted, 
or  merely  a  bug-bear  to  frighten  the  ignorant  and  pufiUanimous, 

♦  Zimmermann. 

f  Annual  Regifter  for  1774,  p.  85. 

%  Guthrie. 

§  The  canon  law  confided  originally  of  the  decrees  of  general 
councils  and  fynods,  and  then  of  the  conftitution  of  Popes,  and 
decifioQs  of  the  court  of  Rome. 


326  ITALY. 

archbifhops  and  forty-fix  bifliops  ;  in  America  fix  archbifh- 
ops  and  twenty-eight  bifhops  ;  in  the  Philippine  Iflands, 
one  archbifhop  and  three  bifhops.  All  thofe  dignities  are 
in  the  gift  of  the  king.  Fifty-two  inferior  ecclefiaftical 
dignites  and  offices  are  in  the  gift  of  the  PopC^ 

PORTUGAL.  The  eftablifhed  religion  in  this  king- 
dom is  the  Roman  Catholic,  to  the  exclufion  of  any  other 
profeflion.  There  are  feveral  tribunals  of  Inquifillan  in 
Porriigal,  viz.  at  Lifbon,  Coimbre,  Evora,  and  at  Goa  in 
the  Eaft-Indies.  A  great  number  of  Jews  are  however  in 
the  country,  who  conform  outwardly  with  the  eftablifhed 
religion.  It  is  faid,  that  many  of  them  are  even  among 
the  clergy. 

The  Portuguefe  clergy  confifts  of  one  patriarch,  a  dig- 
nity granted  to  the  church  of  Portugal  in  the  year  171 6,  of 
three  archbifhops,  and  fifteen  bifhops.  The  number  of  the 
ccclefiaflical  perfons,  upon  the  whole,  amounts  to  two  hund- 
red thoufand  ;  thirty  thoufand  of  whom  are  monks  and 
nuns.  According  to  others  there  are  fixty  thoufand  monks 
and  nuns,  and  feven  hundred  and  furty  five  convents.  The 
proportion  of  the  number  of  the  clerical  perfons  to  that  of 
the  laymen,  is  as  one  to  eleven. f 

The  Pope's  authority  in  Portugal  has  been  of  late  fo  much 
curtailed,  that  it  is  difficult  to  defcribe  the  religious  ftate  of 
this  country.  The  royal  revenues  are  greatly  increafed  at 
the  expenfe  of  the  religious  inftitutions  in  this  kingdom. 
The  power  of  the  i?iqulfttion  is  now  taken  out  of  the  hands  of 
the  ecclefiailics,  and  converted  to  the  benefit  of  the  crown.:]: 

ITALY.     The  religion  of  the  Italians  is  the  Roman 
Catholic.     Hence  it  fpread  over  Europe.     Many  volumes 
have  been  employed  in  difcribing  the  ecclefiaflical  govern- 
ment 
•  Zimmermann,  p.  ^20,  321,  323. 
t  Ibid.  p.  537,  538. 
J  Cuthrie,  p.  591, 


ITALY. 


12T 


ment  of  the  papacy.  The  Pope,  as  the  vifible  head  of  the 
church,  and  the  fucceflbr  of  6t.  Peter,  is  fuppofcd  to  be  the 
fountain  of  ecclefiaftical  dignity.  He  gives  bulls  for  the 
inftalling  bifhops  and  archbifhops.*  He  has  power  to  con- 
voke general  councils  ;  to  grant  difpcnfations  and  indul- 
gences ;  to  excommunicate  offenders  ;  and  to  canonize  thofe 
whom  the  church  deems  worthy  of  that  honor. +  His  ju- 
rifdidlion  is  not,  like  that  of  other  bifhops,  confined  to  par- 
ticular countries,  but  extends  through  the  whole  body  of 
Roman  Catholics  in  the  Chriftian  world.  +  The  Cardi- 
nals, who  are  next  in  dignity  to  the  Pope,  are  feventy,  ia 
allufion  to  the  feventy  difciplesof  our  Saviour,  and  are  cho- 
fen  by  the  Roman  pontiff.  The  government  devolves  oii 
them  during  the  vacancy  of  the  Holy  See. 

Thefe  Cardinals  ele£l  the  Pope,  and  are  the  only  perfons 
on  whom  the  choice  can  fall  ;  the  eledion  is  determined 
by  the  plurality  of  voices.  The  cle6^ion  of  a  Pope  is  fol- 
lowed by  his  coronation  ;  and  that  ceremony  is  performed 
in  the  Lateran  church,  where  they  put  a  triple  crown  on  his 
head.     The  provinces  which  depend  on  the  Holy  See  are 

governed 

•  In  fome  Roman  Catholic  flates,  the  fovereign  nominates  per- 
fons to  bilhoprics,  and  great  benefices ;  but  bulls  from  Rone  are 
neceflary  to  enable  them  to  enter  into  the  exercife  of  their  func- 
tions.    [See  VatteFs  Law  of  Nations.*] 

f  Canonization  is  a  ceremony  in  theRomifh  church,  by  which 
perfons  decesfed  are  ranked  in  the  catalogue  of  faints. 

The  beatification  of  a  faint  is  previous  to  his  canonization. 
Before  that  can  take  place,  atteftations  of  virtues  and  miracles  are 
neceffary.  Thefe  are  examined,  fometimes  for  feveral  years,  by 
the  congregation  of  rites.  Before  a  beatified  perfon  is  canonized, 
the  qualifications  of  the  candidate  are  flridly  examined  into,  in 
confiftories'held  for  that  purpofe.  After  this,  the  Pope  decrees 
the  ceremony,  and  appoints  the  day. 

I  This  peculiarly  dillinguifhes  the  Biftiop  of  Rome  froa 
Other    bifhops. 

.  •  Barclay's  Di<^ionary. 


328  ITALY. 

governed  by  Legates  ;  and  there  are  few  countries  wherc^ 
the  Pope  has  not  ambafladors,  who  are  ftyled  Nuncios, 

The  title  given  to  the  Pope  is,His  Holinefsy  and  the  Car- 
dinals have  that  of  Eminence,, 

All  the  numerous  ecclefiaftiGS,  and  religious  orders,  who 
profefs  the  Roman  Catholic  religion,  are  under  the  Pope  ; 
and  every  one  of  thefe  orders  has  its  general  at  Rome,  by 
whom  the  Pope  is  acquainted  with  every  thing  which  paf- 
fes  in  the  world. 

The  ceremonies  which  are  obferved  at  the  elc£lion  and 
coronation  of  a  Pope,  cannot  be  abridged  in  the  narrow  li- 
mits of  this  work.  A  modern  traveller  afferts,  that  no  ce- 
lemony  can  be  better  calculated  for  ftriking  the  fenfes,  and 
impofing  on  the  underftanding,  than  that  of  the  fupreme 
pontiff  giving  the  blefling  from  the  balcony  of  St.  Peter, 
This  ceremony,  at  which  he  was  prefent,  he  defcribes  in 
the  following  manner. 

It  was  a  remarkable  fine  day  ;  an  immenfe  multitude  fil* 
led  that  fpacious  and  magnificent  area  ;  the  horfe  and  foot- 
guards  were  drawn  up  in  their  moft  fhowy  uniform.  The 
Pope,  feated  in  an  open,  portable  chair,  in  all  the  fplendor 
which  his  wardrobe  could  give,  with  the  tiara  on  his  head, 
was  carried  out  of  a  large  window,  which  opens  on  a  bal- 
cony in  the  front  of  St.  Peter's.  The  filk  hangings  and 
gold  trappings  with  which  the  chair  was  embellifhed,  con- 
cealed the  men  who  carried  it ;  fo  that  to  thofe  who  viewed 
him  from  the  area  below,  his  Holinefs  feemed  to  fail  for- 
ward, from  the  window  felf-balanced  in  the  air,  like  a  ce- 
leftial  being.  The  inftant  he  appeared,  the  mufic  ftruck 
up,  the  bells  rung  from  every  church,  and  the  cannon  thun- 
dered from  the  caftle  of  St.  Angelo  in  repeated  peals.  Du- 
ring the  intervals,  the  church  of  St.  Peter's,  the  palace  of 
the  Vatican,  and  the  banks  of  the  Tiber,  re-echoed  the  ac- 
clamations of  the  populace.  At  length  his  Holinefs  arofe 
irom  his  feat,  and  an  immediate  and  awful  fdence  enfued. 

The 


ITALY. 


329 


The  multitude  fell  upon  their  knees,  with  their  hands  and 
eyes  raifcd  towards  his  Holinefs,  as  to  a  benign  deity.  Af- 
ter a  folemn  paufe,  he  pronounced  the  bcnedidion  with  great 
fervor  ;  elevating  his  out-rtretched  arms  as  high  as  he 
could  ;  then  doling  them  together,  and  bringing  them  back 
to  his  bread:  with  a  How  motion,  as  if  he  liad  got  hold  of 
the  bleiling,  and  was  drawing  it  gently  from  heaven.  Fi- 
nally, he  threw  his  arms  open,  waving  them  for  fomc  time, 
as  if  his  intention  had  been  to  fcatter  the  benedidion  with 
impartiality  among  the  people.* 

At  prefent  the  Papal  authority  is  evidently  at  a  low  ebb, 
and  is  not  refpevSled  as  it  was  in  former  agcs.t  The  late 
celebrated  Pope  Ganganelli,  known  by  the  name  of  Cle- 
ment XIV,  who  has  been  ftyled  the  Phenix.  of  ages. +  after 
the  matureft  deliberation,  figned  a  brief  on  the  2iy/  of  July, 
1773,  which  fupprelfed  the  famous  order  of  the  J  efu  its,  who 
have  been  the  warmeft  alTertors  of  the  Papal  power,  and 
whofe  cabals  and  intrigues  have  made  them  formidable  for 
ages  to  every  court  in  Europe,  and  enabled  them  to  eftab- 
lifli  a  powerful  and  well  regulated  fovereignty  in  another 
hennfphere.§ 

As  the  Jefuits  had  a  great  fhare  in  the  education  of  youth, 
the  fhutting  up  of  their  fchools  might  have  proved  of  bad  con- 
fequences,  if  this  Pontiff  had  not  prevented  it.  After  hav- 
ing Iketched  out  a  plan  of  education,  worthy  of  the  grcateft 
mailer, he  caft  a  rapid  eye  upon  fome  priefts  and  friars, who  by 
their  talents  and  example,  were  capable  of  replacing  the  Jef- 
uite  teachers,  and  immediately  inftituted  them  profeflbrs. 
To  the  aftonifhment  of  Rome,  there  feemed  to  be  fcarce  an 

S  s  In 

♦  Morc*s  Travels  through  Italy,  vol.  7,  p,  158,  159, 
'f  Guthrie,  p.  626. 
J  Stiles*  Sermon,  p.  18. 
§  Paraguay  in  South- America, 


330  ITALY. 

interval  between  the  departure  of  the  Jefuits,  and  the  com- 
ing of  their  fuccellbrs.* 

In  the  Roman  Catholic  kingdoms,  Rome  has  no  adminif- 
tration.biit  what  is  purely  fpiritual.  It  is  only  in  the  eccle- 
fiaftical  ftate  that  llie  has  any  temporal  authority. + 

The  inquifition  in  Italy  is  little  more  than  a  found.  Per- 
fons  of  all  denominations  live  here  unmolelled,  provided  no 
grofs  infidt  is  offered  to  the  eilablilhed  worfhip.  Ev^en  the 
Jews  are  allowed  the  full  exercife  of  their  religion  in  the 
heart  cf  Rome.+  Many  of  the  profelTors  of  the  Catholic 
religion  now  openly  avow  the  liberal  fentiments  of  mild- 
nefs,  forbearance,  .and  moderation.  §  Tlie  famous  Pontiff 
above  mentioned,  obferves  in  in  his  letters,  •'  That  every 
impetuous  zeeiJ,  zvhicb  would  bring  down  fire  f rem  heaverif  ex~ 
cites  only  hatred.  A  good  caufe  fupports  itjclf ;  Jo  that  reli^ 
glen  needs  only  produce  its  proofs j  its  traditions^  its  works,  its 
gentlenefsfto  berejpected.  Chy-'ifiianity  of  itjelf  overthrows  ev- 
fry  fccty  ivhich  may  be  inclined  to  Jchijmy  or  which  breathes  a 
fpirit  of  animofity.''  \ 

The  regency  of  Milan  has  given  a  late  inftancc  of  its  ge- 
neral difpofition  to  reduce  the  power  of  the  church,  by  abo- 
liihing  forever  tlie  tribunal  of  the  inquifition  in  that  dutchy, 
and  appropriating  the  eftates  for  the  fupport  of  an  hofpital 
of  orphans.^ 

The 

•  Ganganeili's  Letier?,  vol.  2.  p.  20j. 

f  Guthrie,  p.  6o(. 

\  There  are  about  nine  thoufand  of  that  unfortunate  nation  at 
prefer.t  at  Rome,  the  lir.eal  defcendants  of  thofe  brought  captive 
by  Titus  from  Jerufaiena. 

§  U  is  fald,  that  there  has  been  a  reformation,  in  faith  as  well 
as  difciplinej  long,  though  fecretly  gaining  ground  in  the  churcli 
of  Rome,  And  the  enlightened  members  of  that  church,  now 
rejc^  fome  of  thofe  doftrines,  which  appear  to  Protcftants  con- 
trary to  fcripture  and  rcafon.     [See  Annual  Regifter  for  1786.J 

II  Ganganelli's  Letters,  vol.  j,  p,  130, 

^  Annual  Regifter  for  1775. 


ITALY.  33t 

The  piefent  Pope  is  Pius  VI,  elcacri  February  15,1775. 
A  modern  traveller,  who  had  a  pcrfonal  interview  with  this 
pontiff,  obferves,  **  That  he  lays  a  greater  Jircjs  on  the  cere- 
monious part  of  religion  than  his  prcdecejjhr  GangancUi  ;  and 
perforins  all  the  religious  fun  iVt  on  s  of  his  office  in  the  mofl  f'Acmn 
manner y  not  only  in  public  and  extraordinary  occafions,  but  alfo 
in  the  rnoft  common  aBs  of  devotion.  Before  he  was  chcfen 
Pope,  he  was  confidered  as  a  firm  believer  in  all  the  tenets  of 
the  Romijh  church,  and  a  f crapulous  obfcrver  of  all  its  injunc^ 
tions  and  ceremonials.'"^  He  is  reprcfented  to  be  a  friend 
to  the  Jefuits,  and  it  is  fuppofed  that  if  the  houfe  of  Bour- 
hon  would  confent,  he  would  reftore  tlie  order  to  its  former 
luftre.  However,  we  are  informed,  that  a  tranilation  of  the 
New  Teftament  into  Italian  was  publifhed  at  Florence,  in 
1781,  by  2i}dho\  Antonio  Martini,  \m(\^x  the  pontificate  of 
Pius,  and  is  the  firi]:  which  has  appeared  with  the  approba- 
tion of  the  Pope.t 

It  is  faid,  that  fi nee  the  order  of  Jefuits  was  abolifhcd 
by  Clement  XIV,  they  have  appeared  in  feveral  parts  with 
renewed  ftrength,  and  are  called  Ex-Jefuits.  In  their  fir(l 
plan,  in  cafe  of  abolition,  they  had  determined  to  transform 
themfelves  into  an  invifible  fecret  fociety,  liil  favorable  cir- 
cumftances  fhould  induce  them  to  throw  off  the  mafk,  and 
perhaps  to  appear  on  the  theatre  of  the  world  again  with 
greater  luftre.  Before  their  abolition,  their  generals,  pro^ 
vincials,  &:c,were  known,  though  their  plan  of  government, 
and  preferving  power, were  kept  fecret.  Now  their  fuperi- 
ors  are  invifible,  and  only  a  fmall  part  of  the  order  known, 
from  whom  mandates  and  permilTions  originate.  The  or- 
der of  Jefuits  now  formally  cxifts  in  Weft-Ruffia,  and  even 
where  it  feems  to  be  abolKhed,  remains  fecretly,  and  repairs 
its  loffes.  The  Ex-Jefuits  under  various  profeilions  and 
difguifes,infinuate  themfelves  into  Proteftant  countries.* 

Deifni 

*  Mora's  Travels  through  Italy,  vol.  2.  p.  151, 

f  Erfkine's  Sketches,  p.  226,  250. 

X  Ibid,  p.  249 


332  T    U    R    K    E    Y. 

Deifm  prevails  greatly  among  the  politer  part  of  the  in- 
habitants of  this  country.* 

TURKEY  IN  EUROPE,  containing  the  DA- 
NUBi  \N  PROVINCES,  and  GREECE.      The   ef- 

tablilhed  religion  in  this  empire  is  the  Mahometan,  of  the 
ftdl  of  the  Sunnites.  The  fed:  of  the  Shaites  is  however 
tolerated.  All  other  religions  are  likevvife  included  in  this 
fyftem  of  toleration,  on  paying  a  certain  capitation.  Among 
theChriftians  refiding  in  Turkey,  thofe  of  the  Greek  religion 
are  the  mud  numerous,  and  they  enjoy  certain  privileges, 
and  can  be  advanced  to  pofts  of  truft  and  profit  ;  as  to  the 
princely  dignity  of  Moldavia  and  Wallachia,  to  the  place 
of  body  phyficians  and  interpreters  of  the  imperial  court. 
The  Greeks  are,  in  religious  matters,  fubjedl  to  the  patriarch 
of  Conftantinople,  who  is  confidered  as  the  chief  of  the 
Greek  church  and  nation,  and  whofe  authority  and  jurifdic- 
tion  is  extcnfivc.  Other  branches  of  the  Greek  church  are 
the  Armenians,  Coptes,  Neftorians,  Maronites,  &c.  The 
Turkifh  clergy  are  numerous.  Any  perfon  may  be  a  prieft 
who  choofes  to  take  the  habit,  and  perform  the  fun6lions 
of  his  order,  and  lay  down  the  office  when  he  pleafcs.f  This 
body  is  compofed  of  all  the  learned  in  that  empire  ;  and 
they  are  likewife  the  only  teachers  of  the  law,  who  mufl  be 
confulted  in  all  important  cafes.  In  their  capacity  of  law- 
yers, or  interpreters  of  the  Kordrif  which,  in  mofl  cafes,  is 
the  code  of  laws,  the  clergy  are  called  17^7««,  or  the  inflruc- 
ted  in  the  law.  The  Grand  Sultan  himfelf,  as  Caliph,  or 
fuccelTor  to  the  prophet  Mahomet,  is  their  head  ;  but  their 
actual  chief  is  the  Mufti,  an  officer  of  great  authority  and 

political 
•  Hiftory  of  Religion,  No.  4,  p.  176. 

f  The  Mahometans  fuppofe,  that  any  MufTulman,  who  is  per- 
fci^  mafter  of  the  Koran  knows  all  his  duties  towajds  God,  and 
towards  nr^an.  He  may  then  occupy  every  civil,  military,  and 
ccclefiaftical  eiTiployment.  [See  Savary's  Letterg  On  Egypt^ 
vol.  2.  p.  98. 


EUROPEAN   ISLANDS. 


333 


^oVitical  influence;  who  is  {{y\ed, /he  malcr  of  laws,  giver 
cf  judgments,  and  prelate  of  orthodoxy.  The  Sultan  has  the 
power  ot'depofing  t'c.e  Mufti,  but  he  cannot  take  his  pro- 
perty from  him,  which  is  confidered  as  facrcd.  The  fiic- 
cefTors  or  defcendants  of  Mahomet,  who  arc  called  Emirs, 
or  Sherifs,  enjoy  the  fame  privilege.  Thofc  perfons  or 
priefts»  who  are  employed  in  the  rites  of  the  public  worfhip, 
are  called  I  mans  ;  and  the  Mahometan  temples  are  called 
Mofques.  There  are  among  the  Turks,  eight  religious 
orders.  Their  monks  are  called  Dervifcs,  and  lead  in  ge- 
neral a  very  auftere  life.  The  mofques  are  very  richly 
endowed,  and  the  eflates  which  they  have  acquired,  are  be- 
come facred,  and  cannot  be  taken  by  the  moft  aibitary 
defpots. 

Jews  are  very  numerous  in  Turkey.  They  are  fuhjcA 
to  a  chief  of  their  own  nation,  called  Cochan  Pafcha.  whofe 
power  over  them  is  even  greater  than  that,  which  the  Pa- 
triarch exercifes  over  the  Greek  Chrillians.  Gypfies  arp 
found  in  all  provinces.  Upon  the  whole,  the  number  of 
Mahometans  is  greater  than  that  of  the  fubjedls  of  other  re- 
ligious denominations.* 

EUROPEAN   ISLANDS. 

ICELAND.  The  only  religion  which  is  tolerated  in 
this  Ifland  is  the  Lutheran.  The  churches  on  the  eaft, 
fouth,  and  weft  quarters  of  this  Ifland,  are  under  thejurif- 
di6lion  of  the  birtiop  of  Skalholt  (the  capital  of  the  Ifland,) 
and  thofe  of  the  north  quarter,  are  fubje(5l  to  the  bifliop  of 
Holum.  The  Ifland  is  divided  into  one  hundred  and  eigh- 
ty-nine pari(hes.+ 

ORCADES,  HEBRIDES,  and  SHETLAND.    The 

religion 

*  Zimmermann,  p,  356,  357,  358. 
t  Guthrie,  p.  65. 


334  EUROPEAN   ISLANDS. 

religion  of  thefe  I  (lands  is  Proteftant  according  to  the  difci- 
pline  of  the  church  of  Scotland. 

SCANDINAVIAN  ISLANDS.  Thefe  Iflands,  be. 
ing  peopled  either  from  Sweden,  Denmark,  or  Norway, 
profefs  the  Lutheran  religion. 

CORSICA,  AZORES,  MAJORCA,  MINORCA, 
AND  I  VIC  A.  The  inhabitants  of  all  thofe  Jflands  profefs 
the  Roman  Catholic  religion. 

SARDINLA.  The  Roman  Catholic  is  the  eftabliflied 
religion.  But  government  has  greatly  limited  the  power  of 
the  Pope,  and  of  the  inquifition  in  this  kingdom.  A  flop 
has  likewifc  been  put  to  the  perfecution  of  the  Proteftants 
in  the  vallies  of  Lucern,  Peyroufe,  and  St  Martin,  formerly 
£o  famous  by  the  name  of  Vaudois,  on  account  of  their  fuf- 
fcrings,  and  firm  adherence  to  their  religious  tenets.  Their 
number  amounts  to  about  two  thoufand.  The  very  numer- 
ous clergy  in  thefe  ftates  are  not  rich*  The  church  is  go- 
verned by  five  archbifhops,  and  twenty-fix  bilTiops.  The 
clergy  are  entirely  dependent  on  the  king,  and  fubje£l  to 
the  fecular  jurifdi(fi:ion.  The  church  preferments  are  all 
in  the  gift  of  the  king. 

NAPLES*  AND  SICILY.  The  inhabitants  of  this 
kingdom  are  more  zealous  Catholics  than  thofe  of  Rome. 
There  is,  however,  no  inquifition  eftablifhed  at  prefent,  in 
this  country. +  The  power  of  the  Pope  in  this  kingdom  is 
not  great.  In  Naples  fome  prebends  are  his  gift  ;  but  in 
Sicily  all  church  preferment  is  in  the  gift  of  the  king.  The 
riergy  are  very  numerous  ;  and  fo  rich,  that  not  lefs  than 
one  hidf  of  the  riches  of  the  country  are  in  the  pofleffion  of 

the 

•  Naples  is  inferted  In  this  place, though  it  is  not  an  Ifland,be- 
Caufc  Naples  and  Sicily  belong  to  one  kingdom. 

f  Wc  are  informed  tliat  the  inquifition  was  aboliftied  in  Sicily 
in  1784,  without  difturbance,  and  with  general  approbation* 
[See  Er&ine's  Sketches-] 


the  ciiurch.  There  are  in  Naples,  twenty  archbifhops,  and 
one  hundred  and  fcven  bifliops.  In  bicily,  three  archbifli- 
ops,  and  eight  bilhops.  In  the  year  1782,  there  were  in 
Naples  alone,  forty-five  thoufand  five  hundred  and  twenty- 
five  priefts,  twenty-four  thoufand  fix  hundred  and  nincty- 
iour  monksjtwenty  thoufand  feven  hundred  and  ninety-three 
;iuns.  In  1783, government  refolved  to  dilFolve  four  hund- 
red and  fixty-fix  convents  of  nuns  ;  and  the  beginning  has 
adually  been  made  to  carry  this  refolution  into  execution.* 

MALTA.  The  inhabitants  of  of  this  Ifland  are  Roman 
Catholics  ;  and  that  religon  is  fo  eflcntial  to  the  order  of 
the  Knights  of  Malta,  that  no  perfon  of  a  different  perfua- 
fion  can  be  admitted  into  it. 

Notwithftanding  the  fuppofed  bigotry  of  the  Maltefc,  the 
fpirit  of  toleration  is  fo  ftrong,  that  a  mofque  has  lately  been 
built  for  their  fworn  enemies  the  Turks.  Here  the  poor 
(laves  are  allowed  to  enjoy  their  religion  in  peace.  It  lately 
happened  that  fome  idle  boys  difturbed  them  during  fcr- 
vice  ;  they  were  immediately  fent  to  prifon,  and  fevergly 
puniflied.t 

CANDIA,  CYPRUS,  and  RHODES.  The  eftab- 
lilhed  religion  of  thefc,  and  the  other  Illands  belonging  to 
the  Turks,  is  Mahometanifm.  Thcxre  are  alfo  numbers  of 
Chriftians  who  profefs  the  tenets  of  the  Greek-Church.  J 

A     GENERAL    VIEW    OF     THE 

ASIATIC    RELIGIONS. 


T 


HOUGH  Chriftianity  was  planted  in  this  part  of 

the 

!*  Zimmermann,  p.  294. 

f  Brydone's  Tour  through  Sicily  and  Malta,  vol.  i.  p.  235. 
f  Broughton's  liiftorical  Library,  vol.  2.  p.  327. 


^7,0  TURKEY. 

the  globe,  \vith  wonderful  rapidity,  by  the  apoftles  and  pri- 
mitive fathers,  it  fuffered  an  almoft  total  eclipfcby  the  con- 
quells  of  the  Saracens,  and  afterwards  of  the  Turks,  The 
principal  relio^ions  at  prefent,  are  the  Mahometan  and  Pa- 
gan. The  Mahometans  are  divided  into  the  fefts  of  Hali 
and  Omar.  Beth  own  Mahomet  for  their  law-giver,  and 
the  Korth?  for  their  rule  of  faith  and  life.  Jews  are  to  be 
found  every  where  in  Afja.*  In  Siberia  and  the  Turkifli 
dominions,  there  arc  a  confiderable  number  of  Greek  Chrif- 
tians.  Roman  Catholic  miilionaries  have  attempted  to 
propagate  their  dodrines  in  the  mod  diftant  regions. 

All  the  people  of  the  Ead:,  except  the  Mahometans,  be- 
lieve all  religions  in  themfelves  indifferent.  They  fear  the 
ellablifhment  of  another  religion,  no  otherwife  than  as  a 
change  of  government.  Among  the  Japanefe,  where  there 
are  many  fedls,  and  where  the  ftate  has  had  for  fo  long  a 
time  an  ecclefiadical  fiiperior,  they  never  difpute  on  religion. 
It  is  the  fame  with  the  people  of  Siam.  The  Kalmucks 
make  it  a  point  to  tolerate  every  fpecies  of  religion.  At 
Calicut  it  is  a  maxim  of  llate  that  every  religion  is  good.f 

The  Gentoes  think  a  diverfity  of  worfhipls  agreeable  to 
the  God  of  the  univerfe,  and  they  refufe  to  admiit  or  make 
converts. :]:  Heaven,  they  fay,  has  many  gates,  and  every 
one  may  enter  at  which  he  pleafes.§ 

Such  are  the  general  outlines  of  the  Afiatic  religions. 

TURKEY,  IN  ASIA,  containing  part  of  ARA- 
BIA, SYRIA,  PALESTINE,  NATOLIA,  MESOPO- 
TAMIA, TURCOMANIA,  and  GEORGIA.]!     The 

Mahometan  is  the  cflablifhed  religion  ofthefe  countries. 

Paleftine, 
•  Guthrie,  p.  Ct^j. 

t  Montesquieu's  Spirit  of  Laws,  vol  2.  p.  216, 
X  Pilffciev's  Leaures  On  Hiflory,  p.  439. 
§  Middleion's  Ge.  graphy,  vol.  1.  p.  146. 
II  Georgia  has  Utely  put  itfelf  under  the  protc6\ion  of  RuCia^ 


TURKEY.  337 

Paleftlne,  ever  dear  and  facred  to  Chrlftlans,  as  the  fccne  on 
which  the  Son  of  God  had  lived  and  died  ;  and  Syria,  cel- 
ebrated for  its  wealth  and  rich  produdions,  were  numbered 
among  the  firft  conquefts  of  the  Caliphs.^ 

Befide  Mahometans  and  Jews,  many  Chriftians  of  diiFer- 
cnt  fedls  inhabit  Syria,  viz.  Greeks,  Latins,  Armenians, 
Melchites,  Maronites,  and  Jacobites, 

The  Mahometans  and  Chriftians  in  Syria,  treat  each  other 
,  as  infidels,  and  by  their  reciprocal  averfion  keep  alive  a  fort 
of  perpetual  war.t 

The  inhabitans  of  DafTora  confift  of  Mahometans,  Jews, 
Jacobites,  Neftorians,  Catholics,  and  Chaldean  Chriftians, 
or  Chriftians  of  St.  John,  who  are  pretty  numerous. 

Many  Chriftians  inhabit  Mefopotamia,  who  have  an  arch- 
bifhop  fubje^l  to  the  patriarch  of  Antioch.f 

The  Curds  are  a  numerous  body  difperfed  over  lower  A- 
fia.  They  are  reputed  Mahometans,  but  they  never  trou- 
ble themfelves  about  religious  rites  and  opinions.  Several 
of  them,  diftinguifhed  by  the  name  of  Yazdea,  worfhip  Sa- 
tan, the  genius,  who  is  the  enemy  of  God.  This  notion, 
efpecially  prevalent  in  Diarbec,  and  the  frontiers  of  Perfia, 
is  a  relic  of  the  ancient  fyftem  of  the  good  and  evil  princi- 
ple, which  varying  according  to  the  fpirit  of  the  Perfian, 
Jewifh,  Chriftian,  and  Mahometan  dodrines,  has  continu- 
ally prevailed  in  thofe  countries. § 

Jerufalem  has  among  its  inhabitants,  about  twenty  thou- 
fand  Jews. 

The  religion  of  the  Mahometans  is  fimilar  to  that  of  Tur- 
key in  Europe.  Jerufalem,  Alexandria,  and  Antioch  are 
patriarchates,  as  well  as  Conftantinople  j  and  their  heads 

T  t  arn 

♦  White's  Sermons,  p.  ^4: 
f  Yolney's  Travels  in  1785,  vol.  1.  p:  231^ 
J  Middleton's  Geography,  vol.  i.  p.  ioi» 
S  Volncy's  Travels^  vol,  i,p,  23?* 


338  T    A    R   T    A   R   Y. 

are  indulged,  according  as  they  pay  for  their  privilege,  with 
a  civil  as  well  as  ecclefiaftical  authority  over  their  votaries. 
The  fame  may  be  faid  of  the  Neftorian  and  Armenian  pa- 
triarchs ;  and  every  great  city ,  that  can  pay  for  the  privilege, 
has  its  archbilhop  or  biihop.* 

PUSSIAN.  CHINESE,  MOGULIAH,  AND  INDE- 
PEN  DEN  T  T  ART  ARY.  The  religion  of  this  country 
partakes  of  the  Mahometan,  the  Gentoo,  the  Greek,  and 
even  the  Popifh.  Some  of  them  worfhip  little  rude  images 
drelfed  up  in  rags.  Each  has  a  deity,  with  whom  they 
make  very  free,  when  matters  do  not  go  according  to  their 
own   mind. 

The  inhabitants  of  Thibet,  a  large  traflof  Tartary,  wor- 
Ihip  the  Grand  Lama.  Another  religion  which  is  very  pre- 
valent among  the  Tartars,  is  that  of  Schamanifm.  The 
profeiTors  of  this  religious  fe6l  believe  in  one  fupremeGoD, 
the  creator  of  all  things.  They  believe  that  he  loves  his 
creation,  and  all  his  creatures  ;  that  he  knows  every  thing, 
and  is  all  powerful  ;  but  that  he  pays  no  attention  to  the 
particular  a6tions  of  men,  being  too  great  foj-  them  to  be 
able  to  offend  him,  or  to  do  any  thing  which  can  be  meritori- 
ous in  his  fight.  They  are  all  firmly  perfuaded  of  a  future 
exigence.  They  alfo  maintain,  that  the  Supreme  Being 
has  divided  the  government  of  the  world,  and  the  deftiny  of 
men,  among  a  great  number  of  fubaltern  divinities,  under 
his  command  and  control,  but  who,  neverthelefs,  generally 
aft  according  to  their  own  fancies  ;  ahd,  therefore,  man- 
kind cannot  difpenfe  with  ufing  all  the  means  in  their  power 
lor  obtaining  their  favor.  They  likewife  fuppofe,  that,  for 
the  mort  part,  thefc  inferior  deities  abominate  and  punifh 
premeditated  villainy,  fraud,  and  cruelty. + 

A  band  of  Tarters  in  Siberia,  have  in  every  hut  a  wooden 
idol,  termed,  in  their  language,  Shetan,  to  which  they  ad- 

•  Guthrie,  p.  642,, 
t  Guthrie,  p,  596, 


CHINA.  339 

iJrefs  their  prayers  for  plenty  of  game  in  hunting,  promifing 
to  give  it,  if  fucccfsful,  a  new  coat  or  bonnet.* 

The  Altagan  Tartars, we  are  informed,  reprefcnt  the  De- 
ity, as  an  old  man,  with  a  long  beard,  and  drefled  in  the  uni- 
form of  an  officer  of  dragoons  ;  for  their  imaginations  can 
conceive  nothing  more  magnificent  than  a  party  colored  coat. 
They  think  he  keeps  a  brilliant  court,  and  maintains  a  great 
number  of  horfes  :  that  when  he  goes  forth  on  horfcback, 
the  noife  of  his  courfcrs,  and  thofe  of  his  retinue,  caufe  thun- 
der ;  and  that  lightning  is  produced  by  the  fparks  which  fly 
from  the  collifion  of  the  horfes'  (hoes  with  the  pavement  of 
heaven.  They  alfo  believe  in  the  exiltence  of  inferior  dei- 
ties both  good  and  bad.t 

It  is  faid,  that  a  confiderable  part  of  the  religion  of  the 
Tartars  conGfls  in  the  management  of  their  whi (leers  ;  and 
that  they  waged  a  long  and  bloody  war  with  the  Pe.'^fians, 
declaring  them  infidels,  merely  becaufe  they  would  not  give 
their  whifkers  the  orthodox  cut.:}: 

KAMTCHATKA.  The  inhabitants  of  this  penin- 
fula  acnowledge  many  malevolent  deities,  having  little  or 
no  notion  of  the  good  Deity.  They  believe  the  air,  the 
water,  the  mountains,  and  the  woods  to  be  inhabited  by 
malevolent  fpirits,  whom  they  fear  and  worfhip. 

The  method  which  the  Emprefs  of  RufTia  takes  to  con- 
vert her  Pagan  fubjei^ls  in  Kamtchatka,  is  to  exempt  fronn 
taxes,  for  ten  years,  fuch  as  profefs  the  chriftian  religion. 
The  Pagan  Kamtfchadales  believe  the  immortality  of  thq 
foul.§ 

CHINA.     The  religion  of  this  kingdom  is  Pagan  ;  but 

it 
•  Kaims's  Sketches,  vol  4.  p.  176. 
■f  Hiftory  of  RulTia,  vol.  3. 
X  Goldfmith*s  Animated  Nature,  vol.  2,  p,  96, 
^  K.ainj*s  Sketches,  vol.  4.  p.  142,  zjy 


34a  CHINA, 

it  is  faid,  there  are  almoft  as  many  fe£ls  as  perfons  among* 
them.  For  as  foon  as  a  Chinefe  expe£ls  the  lead  advantage 
from  it,  he  is,  without  any  confideratien,  to-day  of  one  re- 
ligion, to-morrow  of  another,  or  of  all  together.  Howev- 
er, befide  the  worfhip  of  the  Grand  Lamut  there  are  three 
principal  feds. 

I.  The  followers  oi  LaoViuin^viVo  lived  five  hundred 
years  before  Chrift,  and  taught  that  God  was  corporeal. 
They  pay  divine  honors  to  the  philofopher  Laakium  ;  and 
give  the  fame  worfhip, not  only  to  many  emperors  who  have 
been  ranked  with  the  gods,  but  alfo  to  certain  fpirits  un- 
der the  name  of  Xamte,  who  prefide  over  every  element.* 
Their  morality  confifts  in  calming  the  paflions,  and  difenga- 
glng  themfdves  from  every  thing  which  tends  to  difquiet  the 
foul,  to  live  free  from  care,  to  forget  the  paft,  and  notbeap- 
prehenfive  for  the  future.  To  remove  the  unavoidable  fear 
of  death,  they  pretend  Laokium  difcovered  an  elixir  which 
confers  immortality.  They  call  this  fe£t  that  of  the  Ma- 
gicians, becaufc  the  learned  of  it  addidt  themfelves  to 
vingicy  and  are  believed  to  have  the  fecret  of  rnaking  men 
immortal. 

I I .  The  mod  predominant  fe61:  is  that  of  Foe,  who  flou- 
rifhed  a  thoufand  years  before  our  Saviour,  and  who  became- 
a  God  at  the  age  of  thirty  years.  This  religion  was  tranf- 
planted  from  India  to  China,  fixty-five  years  after  the  birth 
of  Chrift.  A  large  number  of  altars,  temples,  or  pagods, 
are  reared  to  this  deity  ;  fome  of  which  are  magnificent  to 
the  highefl  degree,  and  a  number  of  Bonzes,or  prierts,confe- 
crated  lo  his  fervice.  He  is  reprefented  fhining  in  light, 
with  his  hands  hid  under  his  robes,  to  (hew  that  he  does  all 
things  invifible.  The  do(5lors  of  this  fe(51:  teach  a  double 
law  ^  the  one  external,  the  other  internal.  According  to 
the  external  law,  they  fay,  that  all  the  good  are  recompen- 

fed, 
•  Ofbeck*s  Voyage  to  China,  vol.  i,  p.  27?, 
*\  Hiftory  of  Sgnativs,  vol,  2.  p.  98. 


CHINA.  341 

led,  and  tae  wicked  puniflied,  in  places  deftlned  for  each. 
They  enjoin  all  works  of  mercy  ;  and  forbid  cheating,  im- 
purity, wine,  lying,  and  murder,  and  even  the  taking  life 
from  any  creature  whatever.  For  they  believe,  that  the 
fouls  of  their  anceftors  tranfmigrate  into  irrational  creatures, 
either  into  fuch  as  they  liked  beftor  refembled  mod:  in  their 
behaviour,  for  which  reafon  they  never  kill  any  fuch  ani- 
mals ;  but  while  they  live,  feed  them  well,  and  when  they 
die,  bury  them  with  fplendor.*  They  lav  great  ftref?  upon 
a6ls  of  charity,  and  in  building  temples  for-F^j^,  monafleries 
for  his  priefts,  and  providing  for  their  maintenance,  as  the 
mod  effectual  means  to  partake  of  their  prayers,  penances, 
and  other  meritorious  actions  towards  the  atonement  of  their 
fins,  and  obtaining  a  happy  tranfmigration.  Thefe  prieds 
pretend  to  know  into  what  bodies  the  dead  are  tranfmigra- 
ted  ;  and  feldom  fail  of  reprefenting  their  cafe  to  the  furvi- 
ving  friends,  as  miferable  or  uncomfortable,  that  ihey  may 
extort  money  from  them  to  procure  the  deceafed  a  palTage 
into  a  better  ftatc.  They  alfo  threaten  the  living  with  an 
unhappy  tranfmigration,  that  they  may  procure  money  of 
them,  to  obtain  a  happier  one,  or  leave  them  to  die  in  dread 
of  the  fatal  change. + 

The  interior  doiSrine  of  this  feifl,  which  is  kept  fecret 
from  the  common  people,  teaches  a  pure  unmixed  atheifm, 
which  admits  neither  rewards  nor  punifliments  after  death  ; 
believes  not  in  a  providence,  or  the  immortality  of  the  foul ; 
acknowledges  no  other  God  but  the  'void,  or  nothing  ;  and 
which  makes  the  fupreme  happinefs  of  mankind  to  confifl: 
in  ^i  total  ina^ion,an  entire  lnjenjihility\and  a  perfect  quietude.  % 

III.  A  fe£l  which  acknowledges  for  its  mafter,  the  phi- 
lofopher  Confucius^  who  lived  five  hundred  years  before  our 
Saviour.     This  religion,  which  is  profefTcd  by  the  literati, 

and 

*  Ofbeck*s  Voyage,  vol.  i.  p.  280, 

f  Modern  Univcrfal  Hiftory,  vol.  8.  p.  112,  114. 

%  Hiilory  of  Don  Ignatius,  vol.  2.  p.  102. 


34^ 


CHINA, 


and  perfons  of  rank  in  China  and  Tonquin,  confifts  in  a 
deep  inward  veneration  for  the  God,  or  King  of  heavenj 
and  in  the  practice  of  every  moral  virtue.  They  have  nei-. 
ther  temples,  nor  priefts,  nor  any  fettled  form  of  external 
worfhip  :  every  one  adores  the  Supreme  Being  in  the  way  he 
likes  beft.* 

Cotifucius  did  not  dive  into  abftrufe  notions,  but  confined 
himfelf  to  fpeak  with  the  deepeft  regard  of  the  great  Author 
of  all  beings,  whom  he  represents  as  the  moft  pure  and  per- 
fed  eifence  and  fountain  of  all  things  ;  to  infpire  men  with 
greater  fear,  veneration,  gratitude,  and  love  of  him  \  to  af- 
fert  his  divine  providence  overall  his  creatures  ;  and  to  rep- 
refent  him  as  a  being  of  fuch  infinite  knowledge,  that  even 
nur  moft  fecret  thoughts  are  not  hidden  from  him  ;  and  of 
fuch  boundlefs  goodnefs  and  juftice,  that  he  can  let  no  vir- 
tue go  unrewarded,  or  vice  unpunifhed.f 

The  Chinefe  honor  their  dead  anceftors ;  burn  perfumes 
before  their  images  ;  bow  before  their  pidures  ;  and  in- 
voke them  as  capable  of  beftowing  upon  them  all  tempo- 
ral blelTings.t 

The  worfliip  paid  to  ConfuctuSf  and  fome  of  their  great 
men,  was  ftyled  by  the  philofophers  and  learned  fe£ls  a  ci- 
vil one  :  fo  it  was  complied  with  by  the  Jefuit  miflionaries, 
and  permitted  to  their  profelytes  under  that  notion,  though 
Jiighly  condemned  by  the  Dominicans  and  other  religious 
orders.  Whence  proceeded  thofe  appeals  to  Rome,  and  fa- 
tal difcords,  which  retarded  the  progrefs  of  Chriftianity  in 
this  empire.  §  The  Roman  Catholics  had,  by  means  of  the 
Jcfuits  and  other  learned  men,  converted  many  Chinefe  to 
their  faiih. 

The  Jews,  who  many  ages  ago  inhabited  China,  have 

at 
•  Kaims,  toI.  4.  p.  230. 
•|-  Univerfal  Hiftory,  p.  108. 
^  Hiftory  of  Don  Ignatius,  vol.  2.  p,  103. 
^  Modern  Univerfal  Hiftory,  vol.  8.  p.  I22» 


CHIN 


343 


at  this  period  a  fynagogue  in  Kai-fong-foil,  the  capital  of 
Honan.* 

Mahometans  have  inhabited  here  upwards  of  fix  hundred 
years.  They  have  confiderable  fettlements  in  many  of  the 
provinces,  particularly  in  Kiangnan  ;  and  as  they  do  not 
Itudy  to  make  profelytes,  nor  give  any  caufe  of  jealoufy  to 
the  ftate,  the  government  never  difturbs  them. 

An  American  traveller  gives  this  account  of  one  mode  of 
the  Chinefe  worfliip  at  prefent. 

In  the  houfes,  which  are  confecrated  to  their  idol  Jofs^ 
there  is  an  image  of  a  fat  laughing  old  man  at  the  upper 
end  of  the  room,  fitting  in  a  chair,  before  whom  is  ereded 
a  fmall  altar,  whereon  tapers  and  fandal  work  are  conllantly 
kept  burning.  As  foon  as  a  worfhipper  enters,  he  prof- 
trates  himfelf  before  the  idol,  and  knocks  his  head  three 
times  on  the  ground.  This  done,  he  takes  three  pieces  of 
wood  that  fit  together  in  the  form  of  a  kidney  ;  again 
kneels  ;  knocks  his  head  ;  holds  them  to  Jojs  ;  and  after 
bowing  three  times  for  his  bleifing,  throws  them  up.  If 
they  fall  with  both  flat  or  both  round  fides  up,  it  is  good 
luck;  but  if  one  of  each,  it  is  unfortunate.  He  renews 
his  worfhip  to  Jofst  and  tries  again.  Sometimes  it  is  re- 
peated feven  or  eight  times,  till  it  is  fucceeded.     Then  he 

proftratcs 

*  From  accounts  from  China  as  late  as  the  year  1788,  refpei^:- 
ing  the  fuccefs  of  the  miffionaries,  we  arc  informed,  that  in  the 
province  of  Sufchuen,  there  had  been  an  increafe  of  twenty-fev- 
en  thoufand  Chriftians,  during  the  lad  thirty  years  ;  that  it  was 
governed  by  the  titular  bilhop  of  Agathopolis.  In  the  province 
of  Nankin  are  thirty  thoufand.  A  very  violent  florm  was  raifed 
an  1785  againft  them,  and  feveral  miffionaries  became  the  vidims 
of  it.  They  were  reduced,  when  the  laft  accounts  arrived,  to 
fo  fmall  a  number,  as  to  be  incompetent  to  the  fervices  required 
of  them. 

This  account,  and  alfo  the  number  of  Roman  Catholics  in  Ton- 
quin,  and  Cochin-China,  were  given  by  the  Right  Rev.  Biihop 
Carrol,  of  Maryland, 


3+4  INDIA. 

proftrates  himfelf  again,  and  repeats  fimilar  ceremonies. 
When  he  is  fatisfted,  he  lights  his  taper,  and  fixes  it  before 
JbJs  ;  then  fets  fire  to  a  piece  of  paper  wafhed  v/ith  tin, 
prelents  it  on  the  altar,  bows  three  times  and  retires.* 

INDIA  IN  GENERAL,  AND  THE  MOGUL*S  EM- 
PIRE. The  original  inhabitants  of  India  are  called  Gen- 
toos,  or,  as  others  call  them,  Hindoos.  They  pretend  that 
Brumma,  or  Bramak^  (for  he  is  called  by  thefe  different 
names,  who  was  their  legillator  both  in  politics  and  reli- 
gion) was  inferior  only  to  God  ;  and  that  he  cxifled  ma- 
ny thoufand  years  before  our  account  of  the  creation. 
The  Bramins  (for  fo  the  Gentoo  priefts  are  called)  pretend 
that  he  bequeathed  to  them  a  book,  called  the  Vedanit^  con- 
taining his  do(^rines  and  in(lru£lions  ;  and  that  though  the 
original  is  loft,  they  are  ftill  pofTefTed  of  a  commentary  upon 
it,  called  the  Shahjiah,  which  is  written  in  the  Shanfcrita 
language,  now  a  dead  language,  and  known  only  to  the  Bra- 
mins, who  make  it  their  fludy.  From  the  do^lrine  which 
it  contains,  it  is  more  tban  probable,  that  the  Pythagorian 
metempfychofis  took  its  rife  in  India. + 

The  following  is  a  brief  account  of  the  fundamental  doc- 
trines of  the  Bramins,  as  they  are  taught  in  the  Shahftah. 

That  there  is  one  God  eternal,  omniprefent,  omnipo- 
tent, and  omnifcient  in  all  things,  excepting  a  prefcience  of 
the  future  adions  of  free  agents.  That  God,  from  an  im- 
pulfc  of  his  love  and  goodnefs,  firfl  created  three  angelic 
perfons,  to  whom  he  gave  precedence,  though  not  in  equal 
degree.  That  he  afterwards,  from  the  fame  impulfe,  cre- 
ated an  angelic  hoft,  whom  he  placed  in  fubjedion  to  Bir- 

rnah, 

•  American  Mufcum  for  1790. 

t  The  Indian  literati  believe  the  Vedam  to  be  as  old  as  the  ori* 
ginal  produ6\ion  of  the  univcrfe.     Brumma^  fay  they,  (i.  e.  wif- 
dcm  perfonified,)    proceeded  from    th(^bofom  of  God,  and  th^ 
Vcdam,  (i.e.  all  fciences,  and  all  truth,)  appeared  pn  his  HpS| 
}  Guthrie,  p.  678. 


N      D      I      A. 


345 


4nah,  his  firft  created  ;  and  conftituted  him  his  vicegerent 
in  heaven.  Bijinoo  and  Sieb  were  eftabliflicd  his  co-adju- 
tors.  He  formed  them  in  part,  of  his  own  effence  ;  capa- 
ble of  perfection,  but  with  the  powers  of  imperfetftion  ; 
both  depending  on  their  voluntary  choice.  They  were  to 
be  partakers  of  his  glory  and  beatitude,  on  the  eafy  condi- 
tion of  their  acknowledgmg  him  as  their  Creator,  and  pay- 
ing obedience  to  him,  and  to  the  three  primary  created  per- 
fonages,  whom  he  had  put  over  them. 

That  in  procefs  of  time,  a  large  portion  of  the  angelic 
hoft,  at  the  inftigation  oi  Moijajoor^  and  others  of  their 
chief  leaders,  reoelled  and  denied  the  fupremacy  of  their 
Creator,  and  refufed  obedience  to  his  commands.  That 
in  confequence,  the  rebels  were  excluded  heaven,  and  the 
fight  of  their  Creator,  and  doomed  to  languiih  forever  in 
forrow  and  darknefs.  That  after  a  time,  by  the  intercef- 
fion  of  the  three  primary,  and  the  reft  of  the  faithful  angelic 
beings,  God  relented,  and  placed  the  delinquents  in  a  more 
fufFerable  ftate  of  punifhment  and  probation,  with  powers 
to  gain  their  loft  happy  fituation. 

That  for  that  purpofe,  a  new  creation  of  the  vifible  and 
invifible  worlds  inftantaneoufly  took  place,  deftined  for  the 
delinquents.  That  the  new  creation  confifted  of  fift^n  re- 
gions, feven  below,  and  feven  above  this  terraqueous  globe. 
And  that  this  globe,  and  the  feven  regions  below  it,  are  fta- 
ges  of  puniftiment  and  purgation  ;  and  the  feven  above,  fta- 
ges  of  purification  ;  and  confequently,  that  this  globe  is  the 
eighth,  and  laft  ftage  of  puniftiment,  purgation,  and  trial. 
That  mortal  bodies  were  prepared  by  God,  for  the  rebel 
angels,  in  which  they  were  for  a  fpace  to  be  imprifoned, 
and  fubmit  to  natural  and  moral  evils,  more  or  lefs  painful, 
in  proportion  to  their  original  guilt,  and  through  which 
they  were  doomed  to  tranfmigrate  under  eighty-nine  dif- 
ferent forms  ;  the  laft  is  that  of  man,  when  the  powers  of 
the  animating  rebel  fpiritare  fuppofed  to  be  enlarged,  equal 
jto  the  ftate  of  their  firft  creation.     That  under  this  form, 

U  u  God, 


3+6  INDIA, 

God  refis  his  chief  expe£lation  of  their  repentance  and  ref- 
toration  ;  and  if  they  continue  reprobate,  they  are  returned 
to  tlie  loweft  region,  and  fentenced  to  go  through  the  fame 
courfe  of  pnnilhment,  until  they  reach  the  firft  ftage  of  puri- 
fication. There  (though  they  ceafe  from  punifhment,  and 
gain  forglvenefs  of  ^their  rebellion,)  they  are  not  permitted 
to  enter  heaven,  nor  behold  their  Creator,  before  they  have 
paiTcd  the  feven  regions  of  purification.  That  the  rebel 
leaders  had  power  given  them  by  God,  to  enter  the  eight 
regions  of  punifliment  and  probation,  and  that  the  faithful 
angelic  fpirits,  had  permiffion  occafionally  to  defcend  to  thofe 
regions,  to  guard  the  delinquents  againft  the  future  attempts 
of  their  leaders.  And  that  confequently,  the  fpirits  which 
animate  every  mortal  form,  are  delinquent  angels  in  a  ftate 
uf  punifliment,  for  a  lapfe  from  innocence,  in  a  pre-exift- 
cnt  ftate. "^ 

Though  the  moft  learned  Bramins,  of  the  prefent  times, 
believe  in  one  God,  an  univerfal  fpirit,  they  fo  far  comply 
with  the  prejudices  of  the  vulgar,  as  outwardly  to  perform 
all  the  ceremonies  inculcated  by  the  Veds,  fnch  as  facrifices, 
ablutions,  SccA 

There  fubfiRs  to  this  day  among  the  Gentoos,  a  volun- 
tary facrifice,  of  too  fingular  a  nature  to  pafs  unnoticed  ; 
which  is  that  of  the  Gentoo  wives  burning  themjclvcs  with  the 
bodies  'if  their  deceajed  hujbands.  Thefe  women  are  trained 
from,  their  infancy,  in  the  full  conviction  of  their  celcjlial 
rank  ;  and  that  this  world,  and  the  corporeal  form  which 
cnclofes  it,  is  defined  by  God,  the  one  as  their  place  of 
punifliment,  the  other  as  their  prifon.  They  are  nurfed  and 
in(lru\5tcd  in  the  firm  faith,  that  this  voluntary  facrifice  is  the 
moft  glorious  period  of  tiieir  lives,  and  that  thereby  the  ce- 
k'lVial  fpirit  is  releafed  from  its  tranfmigrations,  and  the 
evils  of  a  miferable  exiftence,  and  flies  to  join  the  fpirit  of 

their 

•  Hallowcrs  Intcrefling  Hiflorical  Evcnts,part2.p.6i,6»,6|, 

I  Theological  Repofuory,  vol,  6.  p.  414^ 


INDIA. 


347 


tlicir  deccafed  hufbands,  in  a  ftatc  of  purification.  The 
children  of  the  wife,  who  burns,  are,  in  confcquence  of  her 
facrificcs,  raifed  to  dignity  and  honor. ^  A  contempt  of 
death  is  the  chara6\eriftic  of  the  nations  of  India.  Every 
Gentoo  meets  the  moment  of  dilTolution,  with  a  flcadv  and 
philofophic  refignation,  flowing  from  theeftabliOicd  princi- 
ples of  their  faith.  + 

In  Indoft^n  there  is  an  order  of  men  called  Fiiquirs^  who 
make  vows  of  poverty  and  celibacy,  and  perform  many  [c^ 
vere  a6\s  of  mortification.  Some  continue  for  life  in  one 
pofture  ;  fome  never  lie  down  ;  fomc  have  their  arms  al- 
ways raifed  above  their  heads  ;  and  fome  mangle  their  bo- 
dies with  knives  and  fcourges.^.  Moft  of  the  Indians  be- 
lieve the  river  Ganges  has  a  fan6lifying  quality,  for  whicii 
rcafon  they  often  wafli  themfelves  in  it.  It  is  vifitcd  an- 
nually by  feveral  hundred  thoufand  pilgrims.  They  carry 
their  dying  friends  from  diftant  countries,  to  expire  on  iis 
tanks,  and  to  be  buried  in  its  ftream.§ 

In  a  particular  diftri<5l  of  Bengal,  religious  veneration  is 
paid  to  the  Cow  ;  in  former  times  it  was  unlverful  through 
Indoftan.  This  animal  is  venerated  in  a  religious  fcnfc  ; 
as  holding  in  the  rotation  of  the  mc/cmpfychojts,  the  rank  im- 
mediately  preceding  the  human  form.     And  in  a  poll  ileal 

fcufe, 

•  The  Gentoo  women  are  not  allowed  to  burn  wii'noiu  an  or- 
der from  the  Mahometan  government,  and  this  pennlfTiqn  i& 
commonly  made  a  perquifite. 

f  Hallowel,  part  2,  p.  87,  98,  99. 

t  Kaims,  vol.  4.  p.  13.  An  American  gentleman  who  was  an 
eye  witnefsof  the  aufterities  pra^tifed  by  the  natives  of  India  nt 
the  prefent  day,  obferves,  **  T^ai  they  are  /ufficient  to  ccuntenan^* 
the  moji  feemingly  improbable  relations,  ivhich  ha-vi  been  given  cf 
ivhat  they  nv  ill  endure  for  the  Jake  cf  their  religion,**  [See  A- 
mcrican  Mufeum,  for  March,  1790]. 

§  Goldfmith's  Animated  Nature,  vol,  i.  p.  328, 


348  I      N       D       I      A. 

fcnfe,  as  being  the  mod  ufeful  and  neceflary  of  the  whole 
animal  creation  to  a  people  forbid  feeding  on  any  thing 
which -had  breathed  the  breath  of  life.* 

The  Perfees,  which  fubfift  in  India,  are  the  pofterity  of 
the  ancient  Perfians,  who  worfhip  the  element  of  fire  ;  be- 
lides  they  have  a  great  veneration  for  the  Cock.  There 
are  many  Jews  and  European  Chriflians  in  the  Mogul's 
dominions. + 

From  the  reign  of  Tamerlane,  Mahometanifm  has  been 
uniformly  the  religion  of  the  government  of  India.  The 
Gentoos,  however,  exceed  the  Mahometans  in  the  propor- 
tion often  to  one.  The  Britifti  fettlements  in  India,  are 
faid  to  occupy  a  greater  extent  than  the  Britifh  empire 
in   Europe. 

There  are  among  the  Gentoos,  upward  of  thirty  fe6ls. 
Theirs  is  the  moft  tolerant  of  all  religions.  As  appears 
from  the  following  extra6l,  from  a  preliminary  difcourfe  to 
their  code  oflaius,  which  was  tranfiated  from  the  original 
Hindoo  text,  into  the  Perfian  idiom,  and  from  Perfia  tran- 
fiated into  Englifh  by  Mr. //^/Z^^^/. 

*'  From  men  of  enlightened  underftandings,  and  found 
judgments,  v.ho,  in  their  refearches  after  truth,  have  fwept 
from  their  hearts  the  duft  of  malice  and  oppofition,  it  is 
not  concealed,  that  the  diverfities  of  belief  among  mankind, 
are  a  manifeft  demonftration  of  the  power  of  the  Supreme 
Being.  For  it  is  evident  that  a  painter  by  (ketching  a  mul- 
tiplicity of  figures,  and  by  arranging  a  variety  of  colors, 
procures  reputation  among  men  ;  and  a  gardener  gains  cre- 
dit by  planting  a  diverfity  of  fhrubs,  and  for  producing  a 
number  of  different  flowers.  It  is  therefore  abfurdity  and 
ignorance  to  view  in  an  inferior  light,  him,  who  created 
both  the  painter  and  gardener. 

The  truly  intelligent  well  know  that  the  varieties  in  cre^ 

ated 
•  White's  Sermons,  p.  503. 
'\  Broughton,  vol.  2.  p.  328. 


N 


349 


atcd  things  arc  a  ray  of  his  glorious  eflencc,  and  that  the 
contrarieties  in  conftltution  are  a  type  of  his  wonderful  at- 
tributes. His  comprehenfive  benevolence  ftk(f\ed  man,  and 
beftowed  upon  him,  judgment  and  underftanding.  And 
when  he  had  put  the  difpofal  of  all  affairs  into  his  hands, 
he  appointed  to  each  tribe  its  own  faith  ^  and  to  every  fedl, 
its  own  religion.  And  having  introduced  a  numerous  vari- 
ety of  cafls,  and  a  multiplicity  of  different  cudoms,  he  vievi's 
in  each  particular  place,  the  mode  of  worfhip  which  he  has 
appointed.  Sometimes  he  is  employed  with  the  attendants 
at  the  mofque  in  counting  the  facred  beads  ;  fometimes  he 
is  in  the  temple  at  the  adoration  of  idols  ;  the  intimate  of 
the  Muffulmen,  the  friend  of  the  Hindoos,  the  companion, 
of  the  Chriftians,  and  the  confident  of  the  Jews.'"* 

The  peninsula  of  INDIA  beyond  the  GAN- 
GES.  The  inhabitants  of  this  peninfula  are  generally  Pa- 
gans. The  Siamitcs  hold,  that  all  nature  is  animated  by  a 
rational  foul  ;  that  the  foul  tranfmigrates  through  many 
flates,  and  is  then  confined  to  a  human  body,  to  be  punifhcd 
for  its  crimes  ;  and  the  better  to  eflablifh  the  do6trine  of 
the  pre-exiftence  of  the  foul,  fome  of  the  Talapoins  perfuade 
their  difciples  they  even  remember  their  feveral  tranfmigra- 
tions.  They  fay,  that  though  the  foul  is  material,  yet  it  is 
by  no  means  perifhable. 

They  hold  there  are  nine  degrees  of  felicity  and  puni(h- 
ments.  They  believe  the  nine  firft  are  above  this  world, 
and  the  other  nine  under  our  feet.  But  however,  the  feli- 
city of  their  higheft  paradife  is  not  eternal,  nor  exempt  from 
inquietudes  ;  fince  it  is  a  ftate  in  which  a  perfon  is  born 
and  dies.  But  if  after  feveral  tranfmigrations,  the  foul  by 
good  works  done  in  each  ffate,  arrives  at  fuch  a  degree  of 
merit,  there  is  ricit  any  mortal  condition  worthy  of  it,  then  it 
will  remain  in  a  ftate  of  eternal  impaffibility  and  happinefs. 

It  is  to  the  memory  ofthefe  fuppofed  perfe6l  beings, 

that 

*  Halhcd's  Code  af  Gentoo  Laws. 


350  INDIA. 

that  they  dedicate  their  temples  ;  but  the  perfon  whom 
they  pretend  has  furpafled  all  the  men  who  ever  lived,  is  So^ 
ynonona  Kodom^  to  him  they  pay  adoration. 

The  Siamefe  allow  of  the  pradice  of  all  religions,  and 
never  wifh  to  convert  any  perfon.  Their  priefts  do  not 
hold  a  foul  fliall  be  punilhed  for  denying  their  traditions  ; 
for  they  themfelves  pay  a  refpe£l  to  every  religion,*  even  if 
it  is  fuch  as  they  cannot  immediately  comprehend. 

In  the  empire  of  Ava,  the  priefts  recommend  charity  and 
humanity  as  the  greateft  of  all  virtues.  And  it  is  fald,  cha- 
rity and  benevolence  influence  the  whole  life  and  actions  of 
thcfe  men.  They  never  make  any  inquiries  about  the  re- 
ligion of  a  ftranger  ;  it  is  enough  that  he  is  a  human  being, 
and  that  they  can  relieve  his  neceffities.  They  fupply  a 
deftitute  ftranger  with  every  thing  which  he  wants.  As 
they  are  phyficians  as  well  as  priefts,  they  tenderly  take 
care  of  fick  perfons  ;  and  at  their  recovery,  give  them  let- 
ters of  recommendation  to  fome  convent  on  the  road  they 
travel.  They  imagine  that  all  religions  are  good,  which 
teach  the  moral  duties,  and  focial  virtues  ;  that  perfecution 
and  all  modes  of  worftiip,  which  are  contrary-  to  humanity 
or  univerfal  philanthropy,  are  obnoxious  to  providence  ; 
and  that  the  Almighty  delights  in  being  adored  by  various 
ceremonies  ;  but  that  all  modes  of  wor(h,ip  ftiould  be  con- 
fiftent  with  the  moft  refined  benevolence. f 

The  principal  points  of  religion  among  the  inhabitants 
of  Pegu,  are  not  to  commit  murder  \  not  to  fteal  ;  to  avoid 
luicleannefs  ;  not  to  give  the  leaft  uneafmefs  to  their  neigh- 
bours, but  to  do  them  on  the  contrary,  all  the  good  in  their 
power.  If  they  obferve  thefe  rules,  they  think  they  fhould 
t>e  faved  in  any  religion  whatever  :f 

In  this  kingdom  they  have  a  kind  of  religious  veneration 

fof 
•  Middleton's  Geography,  vol.  i,  p.  175. 

j-, -Geography,  vol.  i.  p.  166, 

X  Montefquieu'a  Spirit  of  Laws,  vol.  2,  p,  179, 


ARABIA. 


35^ 


for  apes,  and  crocodiles  ;  believing  thofc  pcrfons  very  hap- 
py who  are  devoured  by  them.  Mahometanifm  prevails 
in  fome  parts,  but  mixed  with  many  pagan  rites  and  ce- 
remonies.* 

The  Catholics  have  fent  miflionaries  to  this  part  of  In. 
dia  ;  and  we  are  informed,  that  in  the  kingdom  of  Ton- 
quin,  three  hundred  thoufand  fouls  have  embraced  the  Ca- 
tholic religion. 

In  Cochin-China  there  w^re  at  the  breaking  out  of  the 
civil  wars  between  the  ufurper  of  the  crown,  and  the  law- 
ful heir,  one  hundred  and  fixty  thoufand  Catholics. 

When  the  kings  of  this  part  of  India  are  interred,  a"num- 
ber  of  animals  are  buried  with  them,  and  fuch  veflels  of 
gold  and  filver,  as  they  think  can  be  of  ufe  to  them  in  their 
future  life. 

ARABIA.  The  religion  which  was  mofl:  extenflvely 
difleminated,  and  mod  highly  efteemed  among  the  Arabi- 
ans, before  the  time  of  Mahomet^  was  idolatry.  Of  this 
there  were  feveral  di{lin£l  kinds  ;  but  the  predominate  fpe- 
cies  appears  to  have  been  that  of  the  Sabians  ;  who  held 
the  unity  of  God,  though  at  the  fame  time  they  worlhip- 
ped  the  fixed  ftars  and  planets,  the  angels,  and  their  ima- 
ges, as  fubordinate  deities,  whofe  mediation  with  the  mod 
high  and  fupreme  God  they  ardently  implored. t 

Many  of  the  wild  Arabs  dill  continue  Pagans,  but  the 
■people  in  general  are  Mahometans. 

The  Xerif  of  Mecca,  fmce  the  extin6lion  of  the  Caliphs 
whom  he  fucceeds,  is  fovereign  pontiff  of  the  Mahometan 
church  ;  and  a  temporal  as  well  as  a  fpiritual  prince.  He 
holds  his  dominions  as  fiefs  to  the  Turk,  and  is  more  in- 
debted to  the  zeal  of  fuperftition,  than  to  the  terror  of  his 
arms,  for  the  fupport  of  his  dignity  j  a  prodigious  decline 

indeed 


•  Broughton's  Hiflorical  Library, 
•J-  White's  Sermon?,  p,  jt. 


352 


ARABIA. 


indeed  from  the  impcrtance  of  thofe  Caliphs  wha  reignecl 
the  maflers  of  the  eallern  world, and  (hook  the  kingdoms  of 
the  north  with  difmay.  But,  though  ihrunk  in  the  linjits 
of  a  province,  where  the  Mahometan  greatnefs  firft  origina- 
ted, the  Xerif  in  two  indances  exceeds  the  Pope  in  the  full- 
eft  plenitude  of  his  power.  His  honors  are  hereditary,  to 
pojefs  which  he  muft  prove  his  defcent  from  the  Prophet ; 
and  the  extent  of  his  influence  reaches  us  far  beyond  that 
of  the  Pope,  as  the  perfuafion  of  Mahormt  extends  beyond 
the  papal  tenets.  The  rcmoteft  corners  of  the  eaft  pay  ho- 
mage to  his  title,  The  way  worn  pilgrim  ceafelefs  toils 
from  Teftis  towers  io  Mefopotamia,  to  add  his  mite  to  the 
treafures  of  Medina's  temple,  while  Afiatic  princes,  fubahs 
of  India,  and  fultans  of  the  fpicy  ifles,  enrich  the  Prophet's 
fhrine  with  gems  and  gold.  The  territories  of  the  Xerif 
lie  in  the  heart  of  Arabia,  and  are  about  three  hundred  miles 
long,  and  one  hundred  broad.  Befide  the  cities  of  Mecca 
and  Medina,  to  which  the  caravans  annually  bring  the  pro- 
duce of  diftant  countries,  bis  revenues  are  confiderably  aug- 
mented by  the  immenfe  trade  which  is  carried  on  with 
the  ports  of  Yumbo  and  Judda,  by  the  veflels  of  Africa 
and   India.* 

The  wandering  tribes,  In  the  fouthern  and  midland  parts, 
acknowledge  tkemfelves  the  fubje6ls  of  no  foreign  power. 
The  fpirit  of  independence,  fo  well  painted  in  the  fcript- 
ures,  they  have  inviolably  preferved  from  Ifmaelf  their  an- 
ceftor.  Their  averfion  for  all  foreign  dominion  makes 
ihcm  prefer  the  horror  of  their  defarts  to  the  mofl:  advanta- 
geous eftablifliments.  Liberty  has  fo  many  charms  for  , 
them,  that,  fupported  by  her,  they  boldly  brave  hunger, 
third:,  and  the  confuming  ardor  of  the  fun.  Humbled  fome- 
times,  but  never  fubjefted,  they  have  bid  defiance  to  all 
the  powers  of  the  earth,  and  have  repulfed  thofe  chains 
which  have  alternately  been  borne  by  other  nations.  The 
Romans,  thofe  matters  of  the  world,  loft  whole  armies, 

which, 

•  Irwin's  Voyage  on  the  Coaftt  of  Arabia. 


PERSIA. 


35: 


Xvhich  were  fent  to  the  conqueft  of  this  country.  The  E- 
gyptians,  the  Perfians,  and  the  Ottomans,  have  never  been 
able  to  fubdue  them.* 

The  Arabs  are  the  only  nation,  except  the  Jews,  who 
have  fo  long  remained  a  diftinfl  people.  They  are  both 
ftanding  monuments  of  the  exadlnefs  of  divine  predidions, 
and  the  veracity  of  fcripture  hi  (lory,  t 

A  new  fe£l  of  religion  has  of  late  appeared  in  Arabia, 
which  explodes  every  fpecies  of  idolatry,  and  enjoins  the 
worfhip  of  one  eternal  Being.  It  confiders  Mofcs,  and 
his  anceftors  in  the  eaft,  as  fublime  teachers  of  wifdom, 
and  as  fuch  worthy  of  refpedl  and  veneration.  But  it  re- 
je<5ls  all  revelation,  and  denies  that  any  book  was  ever  pen- 
ned by  the  angel  Gabriel  J 

PERSIA.  The  Perfians  are  Mahometans  of  the  fe^  of 
AU.  They  differ  from  the  Turks  concerning  the  fucceflion 
of  Mohammed.  The  Turks  reckon  them  thus,  Mohammed, 
jlbubeker,  Omary  Ofmau^  and  AVt.  But  the  Perfians  reckon 
All  to  be  the  immediate  fuccelTor  of  Mohammed.  At  this 
day  there  are  many  fe6ls  in  Perfia,  that  evidently  have  Chrif- 
tianity  for  the  ground-work  of  their  religion.  Some  of 
them,  called  SoufFees,  who  are  a  kind  of  quietifts,  facrifice 
their  paflions  to  God,  and  profefs  the  moral  duties.  The 
Sabean  Chriiftians  have  in  their  religion,  a  mixture  of  Ju- 
daifm  and  Mahometan! fm  ;  and  are  numerous  tc^wards  the 
Perfian  gulf.  The  Armenian  and  Georgian  Chriftlans  are 
alfo  very  numerous  here.  There  are  a  great  number  of 
Jews  fpread  over  the  whole  empire. 

The  Guebres  or  Gaurs,  who  pretend  to  be  the  difclples 
and  fuccelTors  of  the  ancient  Magi,  the  followers  of  Zoroaf- 
iert  are  faid  to  be  numerous  in  Perfia,  though  tolerated  in 

W  w  but 

*  Savary's  Letters  on  Egypt,  vol.  2.  p.  198,  204, 

f  See  Newton's  Differtations  on  the  Prophecies. 

J  Dunbar's  Effays,  p,  16/^ 


354  A  S  I  A  T  i  C     I  S  L  A  N  D  S. 

but  few  place?.  A  combuftible  ground,  about  ten  miiles 
diftant  from  Baku,  a  city  in  the  north  of  Perfia,  is  the  fcene 
of  their  devotions.  It  muft  be  admitted,  that  this  ground 
is  impregnated  with  very  furprifing  inflamatory  qualities  ; 
and  contains  feveral  old  little  temples  ;  in  one  of  which  the 
Gucbres  pretend  to  preferve  the  facred  flame  of  the  univer- 
fal  fire,  which  rifes  from  the  end  of  a  large  hollow  cane, 
fluck  into  tlie  ground,  refembling  a  lamp  burning  with 
purt  fpirits.'* 

This  Religion  wss  founded  by  Zoroaflery  who  lived  about 
the  year  of  the  world  2860.  This  great  philofophcr  being 
Itruck  witii  the  demonftrations  he  obferved  of  the  perfec- 
tions of  that  felf-exiftent  Being,  who  is  the  author  of  all 
j.'ood  ;  and  being  at  a  lofs  how  to  account  for  the  introduc- 
tion of  evil  into  this  world,  thought  there  were  two  prin- 
ciples of  beings,  one  the  caufe  of  all  good,  whom  he  ima- 
gined rcfcmbled  light  \  the  other  the  author  of  all  evil,vv^hom 
he  reprefented  by  darknefs.  Thus  confidering  light  as 
the  molt  perfect  iymbol  of  true  wifdom,  and  darknefs  as 
the  reprefentative  of  whatever  is  hurtful  or  deftru6live,  he 
inculcated  an  abhorrence  of  all  images,  and  taught  his  fol- 
lov/ers  to  worO^ip  God  only  under  the  form  of  fire  ;  con- 
dcring  the  brightnefs,  purity,  and  incorruptibility  of  that 
element,  as  bearing  the  mod  perfed  refemblance  of  the  na- 
ture of  the  good  Deity. + 

All  religions,  except  the  fccS:  of  Oniary  are  tolerated  ia 
this  kingdom. t 

ASIATIC    ISLANDS. 

JAPAN  ISLANDS.     The  worfhip  of  the  Japanefe 

is  Paganifm,  divided  into  feveral  feds : 

I.     The  Sinto,  who  believe  that  the  fouls  of  good  men 

are 
♦  Guthrie,  p.  706. 

t  Middleton's  Geography,  vol.  i.  p.  Cg, 
iPfieftley's  L^iJ^ures  on  liidory,  p.  444. 


ASIATIC    ISLANDS.  355 

sre  tranflated  to  a  place  of  happinefs  next  to  the  habitation 
of  their  Gods  :  But  they  admit  no  place  of  torment,  nor 
have  they  any  notion  of  a  devil,  but  what  animates  the  fox, 
a  very  mifchievous  animal  of  that  country.  They  believe 
the  fouls  of  the  wicked,  being  denied  enrrance  into  heaven, 
wander  about  to  expiate  their  fms. 

II.  Thofe  of  the  Bubfdo  religion  believe,  that  in  tlie 
other  world,  there  is  a  place  of  mifery,  as  well  as  of  happi- 
nefs, and  that  there  are  different  degrees  of  both,  propor- 
tioned to  the  different  degrees  of  virtue  and  vice.  When 
fouls  have  expiated  their  fins,  they  arc  fent  back  to  animate 
fuch  vile  animals  as  refembled  them  in  their  former  (late  of 
cxiftence.  From  thefe  they  pafs  into  the  bodies  of  more 
innocent  animals  ;  and  at  lad  are  again  fufFered  to  enter 
human  bodies.  After  the  dilfolution  of  which,  tlicy  run 
the  fame  courfe  of  happinefs  and  mifery  as  at  full.- 

III.  TheSiuttOjwhoadmitofno  ceremonies  In  religion. 

There  are  innumerable  temples  and  idols  in  this  if- 
land  :  one  temple  in  particular,  contains  thirty-three  thou- 
fand  three  hundred  and  thirty-three  idols.  The  temple  of 
Cano,  the  fon  oi  Armida,  contains  a  thoufand  images  ;  five 
hundred  on  each  fide,  the  workmanfbip  of  which  are  exqui- 
fite.  The  temple  oi  AIeacQ>  which  is  as  big  as  the  church 
of  St.  Paul,  London,  contains  the  largeft  idol  in  the  Japan- 
efe  empire.  The  chair  on  which  it  fits,  is  feventy  I'eet 
high,  and  thirty  broad.  The  feftivals  are  as  numerous  as  the 
deities,  and  many  of  them  are  daily  celebrated  in  different 
parts  of  the  empire.  The  number  of  monaft cries  are  fcarcc- 
ly  credible.  The  monks  are  either  regulars  or  feculars. 
The  regulars  live  in  convents,  fome  of  which  contain  a 
thoufand  monks  or  upwards.  The  feculars  arc  difperfcd 
about,  and  live  in  private  houfes  :  the  former  are  exceed- 
ingly abftemious,  but  the  latter  live  in  luxury  and  idlcncfs.t 

LADRONE 
*  Kaims,  vol.  4.  p.  130. 
f  iViiddleton's  Geography,  vol.  i.  p,  152. 


356  ASIATIC    ISLANDS, 

LADRONE  ISLANDS.  The  inhabitants  of  the 
Lai-hone  Hlands  believe  heaven  is  a  region  under  the  earth, 
filled  with  cocoa-trees,  fngar-canes,  and  a  variety  of  other 
delicious  fruits  ;  and  that  hell  i?;  a  vaft  furnace,  conftantly 
red  hot  ;  thofe  who  die  a  natural  dectrh,  go  ftraight  to  hea- 
ven. They  may  fin  freely,  if  they  can  but  preferve  their 
bodies  againft  violence  ;  but  war  and  bloodfhed  are  their 
aver  lion.* 

FORMOSA.  The  inhabitants  of  this  Illand  recognlfc 
two  deities  in  company  ;  the  one  a  m.ale,  god  of  the  men  ; 
the  other  a  female,  goddefs  of  the  women.  The  bulk  of 
their  inferior  deities,  are  the  fouls  of  upright  m.en,  who  are 
conftantly  doing  good  ;  and  the  fouls  of  v/icked  men,  who 
are  conftantly  doing  ill.f 

The  people  of  Formofa  believe  there  is  a  kind  of  hell  ; 
but  it  is  to  punifh  thofe,  who,  at  certain  feafons  have  gone 
naked  ;  who  have  dreiTed  in  calico,  and  not  in  filk  ;  who 
have  prefumed  to  look  for  oyfters  ;  or  who  have  undertaken 
any  bufmefs  without  confuiting  the  fong  of  birds  -,  while 
drunkennefs  and  debauchery  are  not  regarded- as  crimes. 
They  even  believe,  the  debaucheries  of  their  children  are 
agreeable  to  the  gods.'j: 

MOLUCCA  ISLANDS.  The  Inhabitants  of  thefe 
Iflands,  who  believe  the  exiftence  of  malevolent  invifible 
beings,  fubordinate  to  the  fupreme  benevolent  Being,  con- 
fine their  worfliip  to  the  former,  in  order  to  avert  their 
wrath  :  and  one  branch  of  their  worfhip  is,  to  fet  meat  be- 
fore them,  hoping,  that  when  the  belly  is  full,  there  will 
be  lefs  inclination  to  mifchicf,§ 

PHILIPPINE 

*  Kaims,  vol.  4.  p.  235. 

-t  Ibid,  to!.  4.  p.  153. 

J  Montefquieu's  Spirit  of  Laws,  vol,  4.  p,  \?:K% 

^  Mxddlcton's  Geography,  p.  44. 


AFRICA.  357 

PHILIPPINE  ISLANDS.  The  inhabitants  of  thcfc 
lilands  are  generally  Mahometans.* 

CELEBES.  The  inhabitants  of  this  I  (land  arc  profelf- 
ed  Mahometans,  who  retain  many  Chincfe  ceremonies -f 

SUNDA  ISLANDS,  containing  BORNEO,  SU- 
MATRA, JAVA,  ^c:  The  inhabitants  of  thefe  lilands. 
who  refide  on  the  fea  coafl:,  are  generally  Mahometans  ;  hut 
the  natives  who  refide  in  the  inland  parts  are  Pagans, +  The 
Iduans,  a  people  in  the  ifland  of  Borneo,  believe  that  every 
perfon  they  put  to  death,  miift:  attend  them  as  a  flave  in  the 
other  world.  The  worfhip  of  the  inhabitants  of  Java,  is 
fimilar  to  that  of  the  Molucca  lilands. § 

CEYLON.  The  inhabitants  of  this  Ifland  ackno^r- 
ledge  an  all-powerful  Being,  and  imagine  their  deities  of  a 
fecond  and  third  order,  are  fubordinate  to  him,  and  a6i  as 
his  agents.  Agriculture  is  the  peculiar  province  of  one, 
navigation  of  another.  Buddow  is  revered  as  the  mediator 
between  God  and  man.  Another  of  their  favorite  deities 
is  the  tooth  of  a  monkey. [j 

MALDI VE  ISLANDS.  The  inhabitants  of  thefe  If- 
l^nds  are  Mahometans, who  retain  many  Pagan  ceremonies. <1 


RELIGIONS   OF   AFRICA. 

X  HE  inhabitants  of  this  continent,  with  refped  to 
.religion,  may  be  divided -into  three  furts,  viz.  Pagans,  Ma- 
hometans, 
♦  Middieion*s  Geography, 
flbid. 

X  Broughton's  Hlftorlcal  Library,  vol.  2.  p.  330. 
§  Kaims,  vol.  4.  p.  152.     ||  Ibid. 
^  Middletop's  Geography.     [See  Maldives.] 


358  E     G     Y     P     T. 

hometans,  and  Chrlftians.  The  firfl:  are  the  moft  numer- 
ous, poffefljng  the  greateft  part  of  the  country,  from  the  tro* 
pic  of  Cancer,  to  the  Cape  of  Good  Hope,  and  thefe  are 
generally  black.  The  Mahometans,  who  are  of  a  tawny 
complexion,  polfefs Egypt,  and  almoft  all  the  northern  fhores 
of  Africa,  or  what  is  called  the  Barbary  coaft.  The  peo- 
ple of  Abydinia  are  denominated  Chriftians.  There  arc 
alfo  fome  Jews  on  the  north  of  Africa.* 

EGYPT.  The  prefent  cflablillied  religion  in  Egypt  is 
Mahometanifm,  which  is  exercifed  in  all  refpefts  the  fame 
as  in  Turkey,  except  that  they  are  not  quite  fo  {xn€i  in  ob- 
ferving  it  in  the  former  as  they  are  in  the  latter.  The  Ma- 
hometans fct  out  from  Cairo  once  a  year  in  their  pilgrim- 
age to  Mecca,  which  is  one  of  the  moft  numerous  and  fplen- 
did  caravans  in  the  eafl:.  The  number  of  thofe,  who  com- 
pofe  the  caravan,  feldora  amounts  to  lefs  than  forty  thou- 
fand  ;  but  it  is  much  greater  in  times  of  peace  and  plenty. 

The  are  alfo  in  Egypt  a  number  of  Jews,  and  many  Chrif- 
tians called  Coptes.  They  arc  fubje(5l  to  the  A.lcxandrian 
metropolitan,  who  is  faid  to  have  no  lefs  than'  one  hundred 
and  forty  biOioprics  in  Egypt,  Syria,  Nubia,  and  other  parts 
that  are  fiibje61:  to  his  patriarchate  ;  befide  the  Abuna,  or 
bilhop  of  the  Abyflinians,  who  is  nominated  and  confecra- 
ted  by  him.  The  patriarch  makes  a  fhort  difcourfe  to  the 
priefts  once  a  year  ;  and  the  latter  read  legends  from  the 
pujpit  on  great  feftivals.but  never  preach.  They  keep  fun- 
diiy  very  ftridlly,  and  faft  feven  months  in  the  year.t  They 
have  fcvcn  facraments,  viz.  Baptijm,  the  Euchai'iJ},  Confirm- 
at'iG}},  Ordination,  Faiiht  Fajiing,  and  Prayer.  They  cir- 
cumcifc  their  children  before  baptifm,  and  ordain  deacons 
at  fcvcn  years  of  age.  They  follow  the  do6lrine  of  the  Ja- 
cobites with  regard  to  the  nature  of  Clirifl,  and  baptifm  by 

fire. 

•  Guthrie,  p.  72S. 

t  Middleton's  Geography,  vol  1.  p.  45®, 


B    A    R    B    A    R    Y. 


359 


fire.     The  ceremonies  which  they  obfcrve,  arc   much  the 
fame  with  thofe  of  the  Greek-Church. 

The  other  religions  tolerated  in  Egypt,  arc  the  Greek, 
Armenian  and  Latin.* 

BARBARY,  containing  MOROCCO,  FEZ,  AL- 
GIERS, TRIPOLI,  AND  BARCA.  The  inhabitant* 
of  thofe  dates  arc  Mahometans.  Many  fubje(f>s  of  Mo- 
rocco follow  the  tenets  oi  Hamed,  one  of  their  emperors, 
who  taught  that  the  dodrines  oi  Hall  and  Omar,  and  other 
interpreters  of  the  law,  were  only  human  traditions.! 

They  afcribe  great  veneration  to  their  priefts,  whom  they 
flyle  Marabots,  and  to  thofe,  who  make  their  pilgrimage  to 
Mecca,  whom  they  ftyle  faints,  and  allow  considerable  priv- 
ileges. The  very  camels  which  bear  them,  arc  efteemcd 
fo  holy,  that  they  are  exempted  from  future  fervitude,  well 
fed  and  kept,  and  when  they  die,  they  allow  them  the  fame 
kind  of  burial  as  they  do  their  own  relations. 

The  Algerines  acknowledge  the  Koran,  as  the  rule  of 
their  faith  and  praftice  ;  but  are  generally  remifs  in  theob- 
fcrvance  of  it.  They  have  three  principal  officers,  who 
prefide  over  all  religious  matters  ;  viz.  the  Mufti,  or  high 
pried  ;  the  Cadi,  or  chief  judge  in  ecclefiaftical  cafes,  ami 
fuch  other  matters,  as  the  civil  and  military  power  turn 
over  to  him  ;  the  great  Marahot,  or  head  of  the  Marabon- 
tic  order,  who  are  a  kind  of  eremetic  monks,  in  fuch  high 
veneration  among  them,  that  they  bear  an  extraordinary 
fway^  not  only  in  private  families,  but  even  in  the  govern- 
ment.  They  place  great  merit  in  frequent  wafliing  of  their 
whole  bodies  ;  in  the  length  of  their  fafts  ;  their  lents 
flretching  between  feven  and  eight  months  ;  and  in  their 
care  in  feeding  beafts,  and  fuch  kind  offices  to  them,  whicl? 
they  fuppofe  to  be  the  mod  efFedual  means  to  walh  away 

their 

*  Barclay's  Di£lIonary, 
J  Guthrie,  p.  y^g. 


360  G    U    I    N    E    A. 

their  lins.-  Some  of  them  maintain,  that  idiots  are  ihc- 
clecflofGoD. 

Algiers  is  fuppofed  to  contain  one  hundred  thoufand  Ma- 
hometans, fifteen  thoufand  Jews,  two  thoufand  Chriftiar> 
ilaves,  and  fome  renegadoes.t 

BILDULGERID,    ZAARA,    or    the    DESART. 

The  religion  profeffed  in  thefe  countries,  is  Mahometan- 
ifm  ;  but  there  is  fcarce  any  fign  of  religion  among  many 
of  the  people.  There  are  a  number  of  Jews  fcattered  up 
and  down  in  the  befl  inhabited  places  in  Bildulgerid. 

Chriftianity  was  once  happily  eftablifhed  in  Zaara  ;  but 
it  has  been  quite  exterminated  for  feveral  ages:J:. 

NEGROL  AND.  The  inhabitants  of  this  vaft  country 
are  either  Mahometans  or  Pagans,  chiefly  the  former. 
When  an  eclipfe  of  the  moon  happens,  they  believe  it  is 
occaPioned  by  a  large  cat.  putting  one  of  her  paws  between 
the  earth  and  moon  ;  and  during  the  time  of  its  progrefs, 
they  pay  reverence  to  Mahomet. 

They  keep  their  fabbath  on  the  friday,  when  they  pray 
three  times,  but  on  the  other  days  of  the  week  only  twice. 
They  have  neither  temples  nor  mofques  ;  but  are  fum- 
moned  to  their  devotions  under  the  Ihadeofa  large  tree, 
by  their  Marabols  or  priefts,  of  which  there  is  one  to  every 
village.  § 

* 

GUINEA.  Pasanifm  is  the  religion  of '^his  country. 
The  Negroes  of  this  Golden  Coafl  believe  a  fupreme  Be» 
ing,  and  have  fome  ideas  of  the  immortality  of  the  foul. 

They 

•  Unlverfal  Hiftory,  toI,  18.  p,  202,  203.    •  ',••• 

f  Middleton's  G-^ography,  vol.  i.  pr257. 
Broughton's  Hiltorical  Library,  vol,  2.  p,  331, 

%  Midd!eton*s>  Geography,  Yol,  1.  p.  288, 

§  ibid,  p.  293 


GUINEA.  36E 

They  addrefs  the  Almighty  by  a  Fetiche,  or  charm,  as  me- 
diator ;  and  worfhip  two  days  in  a  week.  They  afcribe 
evil  in  general,  and  all  their  misfortunes  to  the  Devil,  whom 
tliey  fo  fear,  as  to  tremble  at  the  mention  of  his  name.* 

The  Viord  Feliche,  in  a  ftridl  fenfe,  fignifies  whatever  rep- 
refents  their  div^inities  ;  but  theprecife  ideas  of  the  Negroes, 
concerning  their  lefler  gods, are  not  well  adjufted  by  authors, 
or  even  among  the  molt  fenfible  of  themfelvcs.  At  Cape 
Coaft  there  is  a  public  guardian  Fetiche,  the  higheft  in  power 
and  dignity.  This  is  apeninfular  rock,  which  projects  into 
the  fea  from  the  bottom  of  the  cliff,  on  which  the  caftle  is 
built,  making  a  fort  of  cover  for  landing.  Eefide  this  fu- 
perior  Fetiche,  every  feparate  canton  or  diftri6l  has  its  pe- 
culiar Fetiche t  inferior  to  that  of  Cape  Coaft:.  A  moun- 
tain, a  tree,  a  large  rock,  fifh,  or  peculiar  fowl,  is  raifed  to 
this  high  diftinflion,  and  the  honor  of  being  the  national 
divinity.  Among  trees  the  palm  has  the  pre-eminence,  this 
being  always  deified,  and  in  particular  that  fpecies  of  it  cal- 
led afToanam  ;  becaufe  it  is  the  moft  beautiful  and  numer- 
ous. They  pay  profound  adoration  to  thefe  Fetiches,  and 
have  great  confidence  in  their  power.  But  the  Fetiche  m 
one  province,  is  defpifed  in  another. 

The  Fetiches  of  PVhidah,  niay  be  divided  into  three  claf- 
fes,  \.\\Q  ferpent ,  tall  trees,  and  they^^.  They  fometimesadd 
a  fourth,  viz.  the  chief  river  of  the  kingdom,  the  Euphra- 
tes. The  ferpent  is  the  moft  celebrated,  the  others  being 
fubordinate  to  the  power  of  this  deity.  This  fnake  has  a 
large  round  head,  beautiful  piercing  eyes,  a  ftiort  pointed 
tongue,  refembling  a  dart,  its  pace  flow  and  folemn,  except 
when  it  feizes  on  its  prey,  then  very  rapid,  its  tail  fharp 
and  Ihort,  its  fkin  of  an  elegant  fmoothnefs,  adorned  with 
beautiful  colors,  upon  a  light  grey  ground.  It  is  amaz- 
ingly familiar  and  tame.  Rich  offerings  are  made  to  this 
deity  ;  priefts,  and  prieftefles  appointed  for  its  fervice  ;  it 
is  invoked  in  extreme  wet,  dry,  or  barren  feafons  j  and,  in 

X  X  a 

•  Middleton's  Geography,  vol.  i.  p.  320» 


362  GUINEA. 

a  word,  on  all  the  great  difficulties  and  occurrences  of  life, 

Tlic  ideas  the  Negroes  entertain  of  a  future  ftate  are  va- 
rious. Some  maintain,  that  immediately  upon  the  death 
of  any  perfon,  he  is  removed  into  another  world,  where  he 
alilimes  the  very  charafler  in  which  he  lived  in  this,  and 
fupports  himfelfby  the  offerings  and  facrifices  his  friends 
make  after  his  departure.  It  is  faid,  that  the  great  number 
of  Negroes  do  nut  entertain  any  ideas  of  future  rewards  and 
punifliments  annexed  to  the  good  or  evil  adions  of  this  life. 

A  few  however,  have  fome  notions  of  future  judgments, 
which  confiit  in  being  wafted  away  to  a  famous  river,  fitu- 
ated  in  a  dillant  inland  country  called  Bofmanque. 

Here  their  God  interrogates  them  concerning  the  life 
ihey  have  led  ;  whether  they  have  religioufly  kept  the  holy 
days  dedicated  to  Fetiche ^  abftained  from  all  meats,  and  in- 
violably kept  their  oaths  ?  If  they  can  anfwer  truly  in  the 
affirmative,  they  are  conveyed  over  the  river  to  a  land  abound- 
ing in  every  luxury  and  human  delight.  If  on  the  contra- 
ry, the  departed  have  fmned  againft  any  of  the  above  capi- 
tal pillars  of  their  religion,  then  the  God  plunges  him  into 
a  river,  where  he  is  buried  in  eternal  oblivion.  Others  be-» 
licve  in  a  kind  oi  7nete?iipfychoftSf  where  they  (hall  be  tranf- 
ported  to  the  land  of  white  men,  altered  to  that  complex- 
ion, and  endowed  with  a  foul  Hmilar  to  theirs.  But  this  Is 
the  do<5lririe  only  of  thofe  who  think  highly  of  the  intellec- 
tual faculties  of  the  white  men.* 

Thofe  of  the  kingdom  of  Benim,  acknowledge  a  fupreme 
Being,  whom  they  call  Orifa  ;  but  they  think  it  needlefs  to 
worlhip  him,  becaufe,  being  infinitely  good,  they  are  furc 
he  will  not  hurt  them.  On  tlie  contrary,  they  are  very 
careful  in  paying  their  devotions  to  the  Devil,  who,  they 
think  is  the  caufe  of  all  their  calamities.  They  do  not  think 
of  any  other  remedy  for  their  moft  common  difeafes,  but  to 

apply 

•  Modern  UpivcrraIHiIlory,vol.i7.p.i33, 134,135, 136,137: 


ABYSSINIA.  363 

apply  to  a  forcerer  to  drive  him  away.     Such  Negroes  as 
believe  in  the  Devil,  paint  his  image  white.* 

NUBIA.  Almoft  all  the  inhabitants  of  this  fpacions 
country  are  Pagans  or  Mahometans,  chiefly  the  latter.  This 
kingdom  received  the  gofpel  from  the  earlicft  times,  and 
continued  firm  in  it  for  feveral  centuries  ;  but  for  want  of 
good  preachers,  it  at  length  degenerated,  and  Mahomctan- 
ifm  took  place  in  its  ftead  :  the  few  who  ftill  retain  the 
Chriftian  faith,  acknowledge  the  patriarch  of  Alexandria. t 

ETHIOPIA  SUPERIOR,  or  ABYSSINIA.  This 
fpacious  empire  contains  a  great  mixture  of  people,  of  vari- 
ous nations,  as  Pagans,  Jews,  and  Mahometans  ;  but  the 
main  body  of  the  natives  are  Chriflians,  who  hold  the  fcrip- 
tures  to  be  the  fole  rule  of  faith.  Their  emperor  is  fuprcme 
as  well  in  ecclefiaftical  as  in  civil  matters.!  The  patriarch- 
ate is  the  highell  ecclefiaftical  dignity  in  this  empire,  and 
wholly  fubjeft  to  that  of  Alexandria.  This  patriarch  is  by 
his  clergy  called  ^^m«^/,  or  our  father  ;  but  he  has  no  pow- 
er to  create  any  metropolitans  under  him.  The  next  order 
of  ecclefiaftics,  in  vogue  and  eileem,  is  that  of  the  Debta- 
ris.  Thefe  are  a  kind  of  Jewifli  Levitcs,  or  chanters,  who 
affift  at  all  public  offices  of  the  church.  They  boaft  them- 
felves  of  Jewifh  extraction,  and  pretend  to  imitate  the  fer- 
vice  of  the  Jewifii  tabernacle  and  temple  of  Jerufalem,  and 
dancing  of  king  David  before  the  ark.  On  their  grand 
feftivals  they  begin  their  mufic  and  dancing  long  before  day. 
The  priefts  are  the  next  order  to  the  biOiops  ^  but  as  they 
have  none  of  thofe  but  ih^Jbuna,  they  have  infleadof  tlicm, 
thofe  they  ftyle  komosy  who  prefide  over  them.  Every  pa- 
rochial church  has  one  of  thefe,  who  is  a  kind  ofarch-pref- 
bytcr,  and  has  all  the  inferior  priefts  and  deacons,  as  wt-Il 
•  as 

•  Kaims,  vol,  4.  p.  142. 

•f  Middleton's  Geography,  vol.  i.  p-  415. 

I  Broughton*s  Hiftorical  Library,  vol  2.  p.  523; 


364  E   T   H    I   O   P   I   A. 

as  the  fecuhr  affairs  of  the  parifh,  'under  his  care  and  gov- 
crnnnent. 

The  office  of  the  inferior  pricfts  is  to  fupply  that  of  the 
hmos  in  their  abfence  ;  and  when  prefent.  to  aflin:  them  in 
divine  fervice.  All  thcfc  orders  are  allowed  to  marry,  even 
after  they  have  been  ordained  priefts.* 

Their  monafteries  and  religious  orders  are  numerous  ; 
,but  they  are  different  from  thofe  of  R.omc.  Some  of  thefe 
orders  are  allowed  to  enter  into  the  married  life  ;  and  to 
bring  up  their  families  in  the  fame  way  ;  and  to  diftribute 
their  lands,  cells,  and  what  goods  they  have  among  them  ; 
but  thofe  who  obferve  celibacy  are  commonly  in  greater 
cfleem.f 

This  church  ufes  different  forms  of  baptifm,  and  keeps 
both  faturday  and  funday  as  a  fabbath.  They  are  circumci- 
fed,  and  abllain  from  fwine's  flefh,  not  out  of  any  regard  to 
tlie  Mofaic  law  ;  but  purely  as  an  ancient  cuftom  of  their 
country.  Their  divine  fervice  confifts  wholly  in  reading 
the  fcriptures,  adminifteringtheEucharift,  and  hearing  fome 
liomilies  of  the  fathers. if  They  read  the  whole  four  evan- 
gelifls  every  year  in  their  churches.  They  begin  with 
Matthew,  then  proceed  to  Mark,  Luke,  and  John  in  or- 
der ;  and  when  they  fpeak  of  an  event,  they  write  and  fay, 
it  happened  in  the  days  of  Matthew,  i.  e.  while  Matthew 
was  reading  in  their  churches. § 

ETHIOPIA  INFERIOR.  The  numerous  inhabit- 
ants of  thefe  countries  are  Pagans.  In  Zangucbar  fome  of 
the  people  are  Mahometans,  but  the  principal  part  are  idol- 
aters. The  Portuguefe  have  made  but  few  profelytcs  in 
this  kingdom,  the  people  being  obflinale  in  preferving  their 

own 

*  Modern  Univerfal  Hiftory,  vol.  15,  p.  145,  148, 149, 

+  Ibid.  p.  157. 

J  Broughton's  Hlftorical  Library,  vol.  2,  p.  322. 

J  Bruce*6  Travels,  p.  145. 


•Guinea.  365 

own  religions  principles.  The  former  have  ufed  many  ef- 
forts to  bring  them  to  a  fenfe  of  Chriftianity  ;  but  as  thefe 
have  prored  ineffedual,  ihey  have  long  fince  dcTifted  from 
any  farther  attempts,  and  now  fatisfy  themfclves  with  the 
enjoyment  of  excrcifing  their  own  religion  without  control. 
In  Ajan,  and  Abex,  Mahometanifm  is  profeiTed.* 

In  the  kingdom  of  Mclinda  the  negroes  are  for  the  moft 
part  Mahometans,  who  follow  the  doctrines  i^V/Ajd  the  fon 
of  Hojien  ;  a  fe6l  not  unlike  that  of  the  Sadducecs  amon^ 
the  Jews.  The  Roman  Catholics  have  been  fettled  here 
almoft  ever  fmce  the  Portuguefe  came  hither  ;  but  do  not 
make  profelytes  ot  the  natives.  They  are  fo  numeous  in 
the  city  of  Melinda,  that  they  have  built  no  lefs  than  feven- 
teen  churches  and  chapels  in  It,  and  have  eroded  a  (lately 
crofs  of  gilt  marble  before  one  of  them. 

LOWER  GUINEA,coNTAiNiNG LOANGO, CON- 
GO, ANGOLO,   BENGULA,  and  MANTAMAN. 

The  inhabitants  of  thefe  countries  are  generally  Pagans. 
In  Congo,  thofe  who  have  not  embraced  the  gofpel  which 
was  introduced  by  the  Portuguefe,  in  the  year  1482,  ac- 
knowledge a  fupreme  Being,  whom  they  believe  to  be  all- 
powerful,  and  afcribe  to  him  the  creation  of  their  country  ; 
but  fuppofe  that  he  has  committed  all  fublunary  things  to 
the  care  and  government  of  a  variety  of  fubordinate,  or  in- 
ferior deities  ;  fome  to  prefide  over  the  air,  others  over  the 
fire,  fea,  earth,  &c.  in  a  word,  over  all  the  blefTings  and  cur- 
fes,  to  which  the  world  and  its  inhabitants  are  fubjecled, 
according  to  their  votaries  care  or  negleft  of  rendering  thofe 
deities  more  or  lefs  propitious  to  them.  Hence  proceeds 
that  immenfe  multitude  of  idols  and  altars,  and  that  prodi- 
gious variety  of  gangas^  or  prieds,  and  fuperftitious  rites, 

which 

♦  Middleton*s  Geography  rol.  i.  p.  395. 
Modern  Univcrfal  Hiftory„vol.  15.  p.  398. 


366  C  A  F  F  R  A  R  I  A. 

■which  are  ftill  in  vogue  in  thofe  parts  of  the  kingdom, which 
have  not  yet  received  the  gofpel.* 

The  religion  of  the  Pagan  inhabitants  of  Angola  is  fimi- 
lar  with  that  of  Congo  ;  and  the  Portuguefe  have  convert- 
ed a  large  number  in  this  kingdom  to  the  profeflion  of 
Chriflianity. 

The  Negroes  in  Loango  are  faid  to  acknowledge  a  fu- 
preme  Creator  and  Deity,  called  Zambia  who  is  confidered 
as  the  great  caufe  of  whatever  is  good  and  beautiful  in  the 
world,  By  his  name  they  fwear  their  mod  facred  oaths  ; 
whofe  violation  they  think  would  be  immediately  followed 
with  ficknefs.  This  Zambi they  love,  but  without  worlhip- 
ping  him  ;  and  referve  their  worfhip  for  a  malignant  dei- 
ty, called  Zamhi-an-bif  whom  they  fear  as  the  author  of  all 
evils.  In  order  to  appeafe  him,  they  abftain  from  fomc 
difli  or  other  ;  and  in  order  to  pleafe  him,  they  fpoil  their 
fruit  trees. 

Thefe  Africans  think  the  foul  furvives  the  body  ;  but 
t]\ey  have  no  diftin^l  notions  of  its  future  refidence  and  fate. 

The  mifiion  to  Loango  began  in  1766,  but  ceafed  in 
1768,  when  the  miflionarics  were  by  difeafes  driven  from 
Africa.  In  the  fame  year,  two  other  French  miffionaries 
fettled  at  Kakongo,  where  they  ftill  fubfift.  In  Sogno,  a 
kingdom  formerly  dependent  on  Loango,  they  met  with  ma- 
ny thoufands  of  Chriftians,  by  whom  they  were  received  as 
meiTcngers  of  heaven. + 

CAFFRARIA.  The  Hottentots  believe  in  one  fupreme 
Being,  the  creator  of  heaven  and  earth,  whom  they  ftyle 
God  of  Gods.  They  fuppofe  him  a  humane  and  benevolent 
Being  ;  and  place  his  refidence  beyond  the  moon.  They 
have  no  mode  of  worfhipping  him,  for  which  they  give  this 
reafon,  *'  That  cur  firjl  parents  Jo  grievoujly  offended  him,  that 

h 

•  Modern  Univerfal  Hiftory,  vol  16,  p.  6g, 

t  Critical  Review,  vol.  45.  p.  70. 


C  A  F  F  R  A  R  I  A.  367 

he  curfed  theniy   and  their  pojlerity  with  hardnejs  of  heart  ;  A 
that  thc^  know  little  of  him ^  and  havcjlill  Icfs  inclination  tD 
Jerve  hitn.^* 

The  Hottentots  adore  the  moon,  as  an  inferior  and  vifi- 
ble  God  ;  whom  they  fuppofe,  has  the  difpofal  of  the  wea- 
ther, and  invoke  her  for  fuch  weather  as  they  defire.  They 
aflemble  for  her  worfhip,  at  the  full  and  new  moon  ;  no  in- 
clemency of  the  weather  prevents  them.  They  continue 
the  whole  night,  till  pretty  far  the  next  day,  in  fhouting, 
fcreaming,  jumping,  ftamping,  dancing,  clapping  the  hands, 
and  ufrng  fuch  expreflions  as  thefe,  fVefalute  you  ;  you  are. 
Welcome  :  grant  us  fodder  for  our  cattle  ^  and  milk  in  abundance. 

They  likewife  adore  as  a  benign  deity,  a  certain  infe6l, 
peculiar,  as  it  is  faid,  to  the  Hottentot  countries.  This 
animal  is  of  the  dimenfion  of  a  child's  little  finger,  the  back 
green,  the  belly  fpeckled  with  white  and  red  \  it  is  provided 
with  two  wings,  and  has  on  its  head  two  horns. 

To  this  little  winged  deity,  they  render  the  higheH:  ado- 
ration. If  it  honors  a  village  with  a  vifit,  the  inhabitants 
alTemble  about  it  in  tranfports  of  devotion.  They  fing  and 
dance  round  it  troop  after  troop,  in  the  highcft  extafy  ; 
throwing  to  it  the  powder  of  an  herb,  which  our  botanifts 
call  fpirea.  They  cover  at  the  fame  time, the  whole  area  of 
the  village,  the  tops  of  the  cots,  and  every  thing  without 
doors  with  the  fame  powder.  They  likewife  kill  two  fat 
fheep,  as  a  thank-offering  for  the  fame  honor.  They  fuppofe 
that  the  arrival  of  this  infecl  in  a  village,  brings  happinefs 
and  profperity  to  all  the  inhabitants,  and  that  their  offen- 
ces, to  that  moment,  are  buried  in  oblivion. 

If  this  infefl  happens  to  light  upon  a  Hottentot,  he  is 
^iftinguirtied  and  revered  as  a  faint,  and  the  delight  of  the 
deity,  ever  after.  His  neighbours  glory  that  they  have  {o 
holy  a  man  among  them,  and  publiHi  the  matter  far  and 
near.  The  fatted  ox  belonging  to  the  whole  village  is  im- 
mediately 


368  AFRICAN    ISLANDS. 

mediately  killed  for  a  thank-offering,  and  the  time  is  turned 
into  a  feftivity,  in  honor  of  the  deity  arid  faint. 

They  alfo  pay  a  religious  veneration  to  their  faints,  and 
men  of  renown  departed.  They  honor  them  not  with 
tombs,  ftatues,  or  infcriptioRs  ;  but  confecrate  mountains, 
fields,  and  rivers  to  their  memory.  When  they  pafs  by 
thofe  places,  they  implore  the  protection  of  the  dead  for 
them  and  their  cattle  ;  they  muffle  their  heads  in  their  man- 
tles, and  fometimes  dance  round  thofe  places,  finging  and 
clapping  their  hands. 

They  worfhip  alfo  an  evil  deity,  whom  they  look  upon 
as  the  father  of  all  their  plagues.  They  therefore  coax  him, 
upon  apprehenfion  of  any  misfortune,  with  the  offering  of 
an  ox,  or  iheep.  And  at  other  times  perform  diverfe  a6ls 
of  worfhip,  to  wheedle  and  keep  him  quiet.* 

AFRICAN    ISLANDS. 

MADAGASCAR.  The  inhabitants  of  this  Ifland  be- 
lieve God  to  be  the  author  of  all  good,  and  the  Devil  the 
author  of  all  evil.f  There  are  alfo  fomc  Mahometans  in 
this  ifland  ;  but  here  are  no  mofques,  temples,  nor  any  fla- 
ted  worfhip,  except  fome  of  the  inhabitants  of  this  place  of- 
fer facrifices  of  hearts  on  particular  occafions  ;  as,  when 
fjck  ;  when  they  plant  yams  or  rice  ;  when  they  hold  their 
aifemblies  ;  clrcumcife  their  children  ;  declare  war  ;  enter 
into  new-built  houfes  ;  or  bury  their  dead.  Many  of  them 
obferve  the  Jewifh  fabbath,  and  give  fome  account  of  the 
facred  hiftory,  the  creation  and  fall  of  man,  as  alfo  of  A^^- 
ch,  Abraham,  Jacob,  and  David  ;  whence  it  is  conjedtured 
they  are  defcended  of  Jews,  who  formerly  fettled  here, 
though  none  knows  how  or  when.  J 

CAPE 

•  Watis'a  Human  Reafon,  p.  152,  153,  154,  155. 

Middleton's  Geography, 
t  Ibid,  vol.  1.  p.  535, 
\  Guthrie,  p.  747. 


UNITED    STATES.  363 

CAPE  VERD  ISLANDS.  CANARIES,  AND  MA- 
DEIRAS.  The  inhabitants  of  thefe  Iflands  are  Roman 
Catholics.-^ 

ZOCOTRA.  The  inhabitants  of  this  ifland  are  Ma- 
Iiometans  of  Arab  extraction. 

COMORA.  The  inhabitants  of  this  Ifland  are  Ne- 
groes of  the  Mahometan  perfuafion.t 

RELIGIONS   OF   AMERICA. 
UNITED    STATES. 

X  REVIOUS  to  an  account  of  the  prefent  denomi- 
nations in  the  United  States  of  America,  a  fhort  flcetch  of 
the  Aborigines  will  not,  perhaps,  be  unentertaining  to  fomc 
readers,  The  following  accounts  are  extradlcd  from  valu- 
able authors. 

The  natives  of  New-England  believed  not  only  a  plural- 
ity of  Gods,  who  made  and  govern  the  feveral  nations  of 
the  world,  but  they  made  Deities  of  every  thing  they  ima- 
gined to  be  great,  powerful,  beneficial,  or  hurtful  to  man- 
kind. Yet  they  conceived  an  Almighty  Being,  who  dwells 
in  the  fouthweft  regions  of  the  heavens,  to  be  fuperior  to 
all  the  reft.  This  Almighty  Being  they  called  Kichtan,  who 
at  firft,  according  to  their  tradition,  made  a  man  and  wo- 
man out  of  a  ftone  ;  but  upon  fome  diOike,  deflroyed  them 
again  ;  and  then  made  another  couple  out  of  a  tree,  from 
whom  defcended  all  the  nations  of  the  earth  ;  but  how  they 
scame  to  be  fcattered  and  difperfed  into  countries  fo  remote 

Y  y  UoTTK 

•  Bfoughton's  Hiftorical  Library,  vol  2.  p.  332. 

f  Guthrie,  p.  746, 


-o  UNITED    STATES 

from  one  another,  ihey  cannot  tell.  They  believed  theif 
fupreme  God  to  be  a  good  being,  and  paid  a  fort  of  ac- 
tnowledgment  to  him  for  plenty,  vi6lory ,  and  other  benefits. 
But  there  is  another  power,  which  they  call  Hebamocho, 
in  Englifli,  the  Devil,  of  whom  they  ftood  in  greater  awe, 
and  worfhipped  merely  from  a  principle  of  fear. 

The  immortality  of  the  foul  was  univerfally  believed 
among  them.  When  good  men  die,  they  faid,  their  fouls 
went  to  Kich fatly  where  they  meet  their  friends,  and  enjoy 
all  manner  of  pleafures  ;  when  wicked  men  die,  they  went 
to  Kuhtan  alfo,  but  are  commanded  to  walk  away  ;  and  to 
wander  about  in  reftlefs  difcontent  and  darknefs  forever.^ 

At  prefent  the  Indians  in  New-England  are  almoft  whol- 
ly  extinfl.t 

Mr.  Brninard,  who  was  a  truly  pious  and  fuccefsful  mif- 
fionary  among  the  Indians  on  the  Sufquehannah  and  Dela- 
ware rivers,  in  1744,  gives  the  following  account  of  their 
religious  fentiments. 

After  the  coming  of  the  white  people,  the  Indians  in 
New-Jerfcy,  who  once  held  a  plurality  of  deities,  fuppofed 
there  were  only  three,  becaufe  they  faw  people  of  three 
kinds  of  complexions, viz.  Englifh,  Negroes,  and  themfelves. 

It  is  a  notion  pretty  generally  prevailing  among  them, 
that  it  was  not  the  fame  God  made  them  who  made  us  ; 
but  that  they  were  created  after  the  white  people  ;  and  it 
is  probable  they  fuppofe  their  God  gained  fome  fpecial  fkill 
by  feeing  the  white  people  made,  and  fo  made  them  better; 
for  it  is  certain  they  look  upon  themfelves,  and  their  me- 
thods of  living,  which  they  fay  their  God  exprefsly  prefcri- 
bed  for  them,  vaftly  preferable  to  the  white  people  and 
their  methods. 

With  regard  to  a  future  ftate  of  exiflence,  many  of  them 

imagine 
•  NcaPs  Hiftcry  of  New-England,  vol.  i,  p  33,  34,  35. 
.-J  Belknap's  Hiilory  of  New-Hampfhire,  vol.  i.  p.  124. 


UNITED    STATES.  o-i 

.5/  ^ 

Imagine  that  the  chichinig^  i.  e.  the  fliadow,  or  what  fiirvlvc!^ 
the  body,  will  at  death,  go  fouthward,  to  fomc  unknown, 
but  curious  place  ;  will  enjoy  fome  kind  of  happinefs,  fnch 
as  hunting,  fealling,  dancing,  or  the  like.  And  what  they 
fuppofe  will  contribute  much  to  their  happinefs  in  the 
next  (late,  is,  that  they  fliall  never  be  weary  of  thefc  en- 
tertainments. 

Thofe  who  have  any  notion  about  rewards  and  fnfTerings 
in  a  future  ftate,  fcem  to  imagine  that  moft  will  be  l.appy, 
and  that  thofe  who  are  not  fo,  will  be  puniflicd  o:dy  with 
privation,  being  only  excluded  from  the  walls  of  the  good 
world,  where  happy  fpirits  refidc. 

Thofe  rewards  and  punifhments,  they  fuppofe  to  depend 
entirely  upon  their  behaviour  towards  mankind  ;  and  have 
wo  reference  to  any  things  which  relates  to  the  worfliip  of 
the  Supreme  Being.* 

A      GENERAL     VIEW 
OF      THE 

RELIGIONS  IN  THE  UNITED  STATES. 


N, 


EW-ENGLAND  owes  its  firft  fettlcment  to 
religious  perfecution.  A  number  of  people,  called  Puri- 
tans, who  refufed  conformity  to  the  church  of  England,  la- 
boring imder  various  opprefTions,  quitted  their  native  conn- 
try,  in  order  to  enjoy  the  free  cxercife  of  their  religion. 
Thefe  were  the  firfl  fettlcrs  of  New-England.  J3nt  the 
noble  principles  of  liberty  ceafed  to  operate  on  their  minds, 
after  they  had  got  the  power  in  their  hands.     In  a  few 

years 

•  This  account  is  extra<fled  from  Erainard's  Journal.  lie  xc^z 
about  fourthoufand  miles  among  the  Indians,  and  was  foinctime? 
&ve  or  fix  weeks  together  without  feeing  a  white  perfon. 


37i  UNITED    STATES, 

years  ihey  fo  far  forgot  their  own  fufFerings,  as  to  prefs  fur 
iinirormity  in  religion,  and  to  turn  perfecutors  in  orrier  to 
acc:oinplifli  it.  Thefe  intemperate  proceedings  were  over- 
ruled for  good.  As  the  intolerance  of  England  peopled 
Maffachufetts,  fo  the  intolerance  of  that  province  made 
nuny  emigrants  from  It,  and  gave  rife  to  various  diftinfl 
fcttlements,  which,  in  the  courfe  of  years,were  formed  into 
other  provincial  efVablilhments.*^ 

At  prefcnt  no  religious  teft  is  required  as  a  qualification 
to  any  office,  or  public  truft  under  the  United  States. 

It  was  one  of  the  peculiarities  of  the  forms  of  govern^ 
ment  in  the  United  States,  that  all  religious  eftablifhmenis 
were  abolifhed.  Some  retained  a  conftitutional  diftinclioa 
betvreen  Chril^ians  and  others.with  refped  to  their  eligibil- 
ity to  office  ;  but  the  idea  of  fupporting  one  denomination 
at  the  expenfe  of  others,  or  of  raifmg  any  one  feft  of  Pro- 
teftants  to  a  legal  pre-eminence, was  univerfally  reprobated. 

The  Congregationalifts  are  the  mofl:  numerous  denomi- 
nation in  New-England.  The  Prefbyterians  and  Epifco- 
palians  predominate  in  the  fouthern  States. 

The  general  affembly  of  the  Prefbyterian  church  in  Ame- 
rica includes  four  fynods,  and  thefe  contain  fixteen  prcfby- 
teries.  MaiTachufetts  and  New-Hampdiire  have  four  pref- 
byteries.  Fhe  number  of  Prefbyterian  congregations  in 
America  are  computed  to  be  fix  hundred  and  eighteen. 
There  are  two  hundred  and  twenty-fix  minifters.f 

The  number  of  Friends  meetings  in  the  United  States, 
not  including  New- York,  are  two  hundred  and  ninety-fix. 
The  number  of  individuals  cannot  be  known  ;  fome  meet- 
ings are  fmall,  while  others  are  large. t 

The 

*  Ramfay-s  HiOory  of  the  American  Revolution. 

t  This  account  for  the  year  1788,  was  given  by  the  Rev.  Mr- 
Murray  of  Ncwbury-Port. 

J  T*Ji5  account  was  given  by  Mr.  MofesBfCwn  of  PrcvidcncC;. 


MASSACHUSETTS. 


373 


The  number  of  Mcthodifts  in  America  in  the  year  1789, 
was  computed  to  be  forty-eight  thoufand  five  luindred  and 
eighty-two. 

The  whole  number  of  communicants  and  adherents  to 
llie  Baptift  churches,  in  the  United  Statc<^,  are  compurecl  to 
be  two  hundred  and  fifty-five  thoufand  fix  hundred  and 
feventy.* 

The  whole  amount  of  the  Roman  Catholics  in  the  Uni- 
ted States  is  fuppofed  to  be  fifty  thoufand. t 

An  account  of  the  colle£livc  number  of  the  other  deno- 
minations could  not  be  obtained. 

NEW-HAMPSHIRE.  The  inhabitams  of  this  Hale 
are  allowed  to  worfhip  God,  in  tiie  way  wiiich  is  mod 
agreeable  to  their  confciences.  The  churches  in  New- 
Hampfhire  are  principally  for  Congregational ifts  ;  fomc 
for  Prefbyterians  and  Baptifts  ;  and  three  for  Epifcopalians. 
Minifters  contradt  with  their  pariflies  for  their  fupport. 
No  parilh  is  obliged  to  have  a  minifter  ;  but  if  they  make 
a  contrail  with  one,  they  arc  obliged  to  fulfil  it.  Liberty 
is  ever  given  to  any  individuals  of  a  pariHi  to  change  their 
denomination  ;  and  in  that  cafe,  they  are  liberated  from 
their  parifh  contrad.:}; 

MASSACHUSETTS.  The  religion  of  this  Common- 
wealth is  eftablifhed,  by  their  excellent  conftitdtion,  on  a 
mofl:  liberal  and  tolerant  plan.  All  perfons  of  whatever 
religious  profefTion  or  fentimcnts,  may  v.-orfliipGoD  agree- 
ably to  the  dilates  of  their  own  confciences,  unmolclted, 
provided  they  do  not  difturb  the  public  peace. 

The  legiflature  are  empowered  to  require  of  the  fcvcral 
towns,  pariflies,  &c.  to  provide,  at  their  own  expenfc,  for 

the 

*  This  account  was  taken  h\  Mr.  John  Afplund,  who  vifitei 
the  feveral  aflbciations  of  Baptift  churches  for  that  purpofe. 

f  This  account,  and  alfo  the  number  of  Roman  Catholics  in 
Maryland,  were  given  by  the  Right  Rev.  Eifhop  Carrel. 

X  Morfe*s  American  Geography,  p.  160. 


374  MASSACHUSETTS. 

the  public  worfhip  of  God,  and  to  require  the  attendance 
of  the  fnbjeiS  to  the  fame.  The  people  have  liberty  to 
choofe  their  own  minifters,  and  to  contrail  with  them  for 
their  fupport.* 

The  body  of  churches  in  this  ftate  are  eftablifhed  upon 
the  Congregational  plan.  Their  rules  of  church  difcipline 
and  government  are  in  general,  founded  upon  the  Cambridge 
Platfontiy  as  drawn  up  by  the  fynod  of  1648.  This  Plat- 
form leaves  the  fcripture  to  be  the  fole  rule  of  faith,  ordi- 
nances, and  difcipline,  as  to  what  relates  to  authority  and 
polity.  It  leaves  each  church  with  plenary  unceded  pow- 
er, making  x\\t  ccuncils  TxuA  fynod s  advifory  only.  It  was 
yaded  and  received  as  the  plan  of  public  confederacy,  which 
united  the  Prefbycerians  and  Independents  under  the  com- 
mon title  of  Congregationalifts. 

It  was  a  fundamental  principle  of  this  union,  that  every 
voluntary  afTembly  of  Chriftians  had  power  to  form,  organ- 
ize, and  govern  themfelves  ;  and  in  imitation  of  the  apof- 
tolic  churches,  to  gather  and  incorporate  themfelves  by  a 
public  covenant,  and  to  eledt  and  ordain  all  their  public 
officers. + 

The  various  denominations  in  this  ftate,  with  the  num- 
ber of  their  refpe£live  congregations,  are  as  follow. 

Denominations,  ^'""V"'   \      Denominations  ^'T'" 

gattons.   I  gattons. 


Congregationalifts,  434 
Baptifts,  99 

Friends,  or  Qiiakers,  36 
Epifcopalians,  15 

Prefbyterians,  6 

Univerfalifts,embra 

cingthe  fcntiments 

of  the   Rev.    Mr 

Murray^ 


] 


Unitarians,  ufing  a"^ 
liturgy  collected  | 
principally  from  ^  1 
the  Book  of  Com-  | 
mon  Prayer.  J 
Roman  Catholics,  1 

Methodifts,J  I 


Total     597 

A 

•  Morfe's  American  Geography, 
-f  Stiles's  Chrifticn  Union,  p.  55.  56. 
t  This  fociety  has  been  lately  formed  in  Lynn  by  the  Rei'* 

Jcfle 


RHODE-ISLAND. 


375: 


A  variety  of  religious  opinions  prevails  among  the  Con- 
gregationalifts.*  Befide  Calvinifts,  who  are  the  moft  niu 
merous,  a  confiderable  nunnbcr  are  Hopkinfians.  There 
are  alfo,  Arxninians,  Unitarians,  Chaiinccan  Univer- 
falifts,    &c. 

RHODE-ISLAND.  This  ftate  was  fettled  by  fome  of 
thofe  who  were  charged  with  Antinomian  fentiments,  on  a 
plan  oi  entire  religious  liberty  ;  men  of  every  religious  deno- 
mination being  equally  proteded  and  countenanced,  and 
enjoying  all  the  honors  and  offices  of  government. 

Many  of  the  Qiiakcrs  and  Baptifts  flocked  to  this  ncvr 
fettlement  ;  and  there  never  was  an  inftance  of  perfecu- 
tion  for  confcicnce  fake  countenanced  by  the  governors  of 
this  ftate.t 

There  are  a  variety  of  religious  fec^s  in  Rhode-Ifland  ; 
but  the  Baptifts  are  the  moft  numerous  of  any  denomina- 
tion in  this  ftate.  In  1784  they  had  thirty  congregations. 
Thefe,  as  well  as  the  other  Baptifts  in  New-England,  are 
chietiy  upon  the  Calviniftic  plan  as  to  do6lrines,  and  Inde- 
pendents with  regard  to  church  government.  There  arc 
however  fome  Arminian  Baptifts.  Others  who  obferve  the 
Jewifti  fabbath,  are  called  Sabbatarians,  or  fcven  day  Bap- 
tifts.    There  are  others  who  are  called  feparate  Baptifts. 

The  other  religious  denominations  in  Rhode-Ifland  arc 
Congregationalifts,  Friends  or  Qi^iakers,  Eplfcopalians, 
Moravians,  and  Jews,  who  have  a  fynagogue  in  this  ftatc. 
Befide  thefe  there  is  a  confiderable  number  of  the  people 
who  can  be  reduced  to  no  particular  denomination.  + 

There 

Jefle  Lee,  the  firll  Methodift  preacher, who  was  appointed  to  tra- 
vel in  New-England. 

•  There  is  alfo  a  variety  of  fentiments  among  the  Congrega- 
tionalifts in  the  other  States. 

f  Belknap's  Hiftory  of  New-HampfhifC,  vol,  I.  p.  39. 
I  Morfe's  Geography, 


376  CONNECTICUT. 

There  were  alfo  a  few  perfons  in  Rhode-I{land,who  ad- 
hered to  Jemima  WilVinJon,  who  was  born  in  Cumberland. 
It  is  faid  by  thofe  who  are  intimately  acquainted  with  her, 
that  fne  alTcrts,  that  in  O^flober,  1776,  fhc  was  taken  fick, 
and  aclnally  died,  and  her  foul  went  to  heaven,  w'here  it 
ftill  continues.  Soon  after,  her  body  was  re-animated  with 
the  fpirit  and  power  of  Chrift,  upon' which  fhe  fet  up  as  a 
public  teacher  ;  and  declares  file  has  an  immediate  revela- 
tion for  all  (lie  delivers  ;  and  is  arrived  to  a  ftatc  of  abfo- 
lute  perfection.  It  is  alfo  faid  (he  pretends  to  foretell  fu- 
ture events,  to  difcern  the  fecrets  of  the  heart,  and  to  have 
the  power  of  healing  difeafes  :  and  if  any  perfon  who  makes 
application  to  her  is  not  healed,  fhe  attributes  it  to  his 
want  of  faith.  She  afferts,  that  thofe  who  refufe  to  believe 
thefe  exalted  things  concerning  her,  will  be  in  the  ftate  of 
the  unbelieving  Jews,  who  rejecEled  the  counfel  of  Goi> 
againfi  themfelves  ;  and  (he  tells  her  hearers,  this  is  the 
eleventh  hour,  and  this  is  the  laft  call  of  mercy  that  ever 
Ihall  be  granted  them  :  for  llie  heard  an  inquiry  in  heaven, 
faying,  "  Who  will  go  and  preach  to  a  dying  world  r"  or 
words  CO  that  import  :  and  fhe  fays  fhe  anfwered,  "  Here 
am  I,  fend  me  \'  and  ihat  fhe  left  the  realms  of  light  and 
glory,  and  the  company  of  the  heavenly  hoft,  who  are  con- 
tinually praifmg  and  worfliippingGoD,  in  order  to  defcend 
upon  earth,  ar.d  pafs  through  many  fufFerings  and  trials  for 
the  happinefs  of  mankind.  She  affumes  the  title  of  the 
Unlvnfal  Friend  of  Mankind  ;  hence  her  followers  diflin- 
guifli  themfelves  by  the  name  of  Friends,* 

Jemima  IFiikinfjn,  is  now  gone  to  Geneva  In  the  Gen- 
ncfcc  country  ;  and  her  followers  have  fallen  off,  fo  as  not 
to  keep  up  any  meetings  in  this  flate. 

CONNECTICUT.  Each  Congregational  church  ia 
this  flate  is  a  feparate  jurifdi(flion,  and  claims  authority  to 
choofc  its  own  minifler,  to  excrcife  government,  and  enjoy 

gofpel 

•  Brownell's  Enthufiaftical  Errors,  p.  5,7,  9,  14* 


N    E    W  -  Y    O    R    K. 


377 


gofpcl  ordinances  within  itfelf.  The  churches  however, 
are  not  independent  of  each  other  ^  they  are  afTociated  for 
mutual  benefit  and  convenience.  The  alTociations  have 
power  to  licence  candidates  for  the  miniftry  ;  to  confult  for 
the  general  welfare,  and  to  recommend  meafures  to  bo 
adopted  by  the  churches  ;  but  have  no  authority  to  enforce 
them.  When  difputes  arife  in  churches,  councils  arc  cal- 
led by  the  parties  to  fettle  them  ;  but  their  power  is  only 
advifory.  There  are  as  many  affociations  in  the  flatc,  as 
there  are  counties  ;  and  they  meet  twice  in  a  year.  Thefc 
are  all  combined  in  one  general  alTociation,  who  meet 
annually. 

All  religions  which  are  confiflent  with  the  peace  of  fo- 
clety,  are  tolerated  in  Conneflicut  ;  and  a  fpirit  of  lihral- 
ity  and  catboUcifm  is  incrcafing. 

The  bulk  of  the  people  are  Congregationaliils,  among 
which  the  Hopkinfians  are  numerous.  Befide  thefe,  arc 
Epifcopalians  and  Baptifts  ;  and  formerly  there  was  a  foci- 
ety  of  Sandemanians  at  New  Haven  ;  but  they  are  no\v  re- 
duced to  a  very  fmall  number. 

The  Epifcopalian  churches  are  refpe£lable,  and  are  un- 
der the  fuperintendence  of  a  bifhop.* 

There  were  twenty-nine  congregations  of  Baptifls  hx 
1784.  Thefe  congregations,  with  thofc  in  the  neighbour- 
ing flates,  meet  in  alTociations,  by  delegation  annually, 
Thefe  affociations  confift  of  meifengcrs  chofen  and  fcnt  b/ 
the  churches.  + 

NEW-YORK.  The  conftitutlon  of  this  ftatc  provides 
for  the  free  exercife  and  enjoyment  of  religious  profeflioti 
and  worfhip,  without  difcrimination  or  preference,  within 

Z  z  the 

*  The  Ri'ght  Rev.  Biihop  Seebury,  who  was  confecrated  by  the 
Scotch  Bifhops  at  Aberdeen,  1784.  [See  Skinner^s  KiUor/  of 
Scotland. 

f  Morfc's  American  Geography,  p.  ziOi 


37S  N    E    W  «  Y    O    R    K. 

the  Rate,  for  all  mankind  :  provided  that  the  liberty  of  con* 
fcicncc,  hereby  granted,  iliall  n  -t  be  fo  conltrued  as  to  ex- 
cufe  a6ts  of  licentioufnefs,  orjuftify  pradices  inconfiftent 
>viih  the  peace  and  fafety  of  the  ilaie. 

The  various  denominations  in  this  ftate,  ^vith  the  num- 
ber of  their  refp^6live  congregations  are  as  follow. 

T^  .  Conire-    I       T^  .       .  Consre- 

Dencmuiatrrus.  "  Ucnomtnaiions,  ° 

gat  ions  ganons, 

Englifli  Prefbyterians,  87  German  Lutherans,  I2 

Dutch  Reformed  (in- ^  Moiavians,  2 

eluding  fix   of  the  >  66  Mcthodilh.  I 

German  language,)  J  Roman  Catholics,  I 

Baptilts,  30  Jews,  I 

Epifcopalians,  26  Shakers.     Unknown. 

Friends,  or  Q^iakers,  20 

The  Prefbyterian  churches  are  governed  by  congrega- 
tional, prefbyterial,  and  fy nodical  ailemblies.  Thefe  af- 
femblies  poflefs  no  civil  jurifdiclion.  Their  power  is 
wholly  moral  or  fpiritual,  and  that  only  minifterial  arid 
declarative. 

The  higheft  punilhment  to  which  their  authority  extends 
is  to  exclude  the  contumacious  and  impenitent  from  the 
congregation  of  believers. 

The  highefl  judicatory  of  the  Prefbyterian  church  is  fty- 
led,  T/jc  genc7'al  council  of  the  Prejbyterian  church,  in  the 
United  States  of  America,  This  grand  council  is  to  confift 
of  an  equal  delegation  of  bifhops  and  elders,  from  each 
prefbytery  within  their  jurifdidtion,  by  the  title  oi  commif- 
ftoners  to  the  general  council.  Fourteen  commiflioners  make 
a  quorum.  The  council  conflitutes  peace, corrcfpondence, 
and  mutual  confidence  among  all  their  churches,  and  has 
power  to  receive  and  iflue  all  appeals  and  references,  which 
may  regularly  be  brought  before  it  from  the  inferior  ju- 
dicatories ;  to  regulate  and  corredl  the  proceedings  of  the 
fynods,  &:c. 

The 


N     E     W  -  Y     O    R     K.  379 

The  fynods  of  New~Yorkand  P'.ilade'phia,  clurlnQr  tlieir 
feffion  at  Philadelphia  in  May,  1788,  rtf'Mved  thcmfelves 
into  four  fynods,  viz.  ihc  f  nod  of  New-York  ;  the  fvnod 
of  Philadelphia  ;  the  f\nod  ot  Virginia  ;  and  the  fvnod  of 
Carolina.  Thefe  fynods  are  to  meet  annually  in  their  ref- 
pe£live  Rates,  wl\cncc  they  take  their  names  ;  and  once  a 
year,  by  their  commifFiwners,  in  general  council  at  Phi- 
ladelphia. 

There  are  a  number  of  Preft^yterian  churches,  commonly 
called  Seceders,  who  have  a  feparate  ecclefiaftical  jnrifdit- 
tion.  Thefe  as  well  as  the  other  Prcfbvterians,  and  the 
Dutch  reformed  churches,  hold  the  Calviniftic  doclrines, 
without  any  effc  ntial  difference. 

The  Dutch  reformed  churches  in  this  ftate,  are  divided 
into  four  clalTes. 

From  their  fird  planting  in  New- York  and  New-Jcrfey, 
they  have,  under  the  diredion  of  the  claflis  of  XmHerdam, 
been  formed  exactly  upon  the  plan  of  the  eftablilhed  church 
of  Holland,  as  far  as  that  is  ecclefiaftical.  There  is  a  ftri6l 
correfpondence  between  the  Dutch  reformed  fynod  of  New- 
York  and  New-Jerfey,  and  the  fynod  of  North -Holland  and 
the  claflis  of  Amfterdam.  The  tiCis  of  their  fynods  arc 
mutually  exchanged  every  year  ;  and  mutual  advice  is  giv- 
en and  received  in  difputcs  rcfpefting  do6lrinal  points  and 
church  difcipline. 

The  Epifcopal  churches  hold  the  fame  princij)les,  have 
the  fame  mode  of  vvorfhip,  and  church  government  and 
are  in  every  other  rcfpecl  conftituted  on  the  fame  plan  with 
the  church  of  the  fame  denomination  in  England.* 

The  Methodift  interefl,  though  fmall  in  this  ftate,  \,.i\ 
greatly  increafed  in  the  fouthcrn  (tates  ftnce  the  revolution. 
They  have  eftimated  their  number  at  thir.ty-feven  thoufand 

and 

*  Dr?.  White  and  Provoft,  the  former  elc^cJ  for  Philade'pbia, 
th-  latter  for  New- York,  were  both  confecratt:  by  the  Eng'iih 
bifhops.     [See  Skinner's  HiiVory  of  Scotland.] 


3^o  N    E   W  -  j    E   R   S   E   Y. 

and  eight  hundred.  But  their  numbers  are  fo  various  in 
different  places  at  different  times,  that  it  would  be  a  matter 
of  no  fmall  difliculty  to  find  out  their  exa6l  account.  Their 
churches  are  fupplied  by  their  preachers  in  rotation. 

The  rainifters  of  every  denomination  in  the  ftate,  arc 
fupported  by  the  voluntary  contributions  of  the  people  rai- 
fed  generally  by  fubfcripiion,  or  by  a  tax  upon  the  pews  ; 
except  the  Dutch  churches  in  New-York,  Albany,  Skenec- 
tadv,  and  Kingfton,  which  have,  except  the  two  laft,  large 
eftatcs  confirmed  by  a  charter.  The  Epifcopal  church 
alfo  in  New- York,  poflelfes  a  very  large  eftate,  in  and  near 
the   ciiy, 

The  interefl  of  the  Shakers  in  ^his  ftate,  is  now  faft  de« 

dining.* 

NEW-JERSEY.  There  are  in  this  ftate,  about  fifty 
Prefbyterian  congregations,  fubjeft  to  the  care  of  three  pref- 
byteries,  viz.  that  of  New-York,  of  New-Brunfwick,  and 
Philadelphia.  A  part  of  the  charge  of  New- York  and 
Philadelphia  prefbyteries  lies  in  New-Jerfey,  and  part  in 
their  own  refpetflive  fiates.  To  fupply  thefe  congregations 
there  are,  at  prefent,  about  twenty-five  minifters. 

There  arc  upv/ards  of  forty  congregations  of  Friend*^ 
commonly  called  Q^iakers,  who  are  in  general  fober,  plain, 
induftrious,  good  citizens. 

There  are  thirty  affociated  congregations  of  Baptifts  in 
New-Jerfey,  which  maintain  Calviniitic  dodlrines. 

The  Epifcopalian  intereft  confills  of  twenty-five  con- 
gregatiions. 

There  are  in  this  {late,  two  claffes  belonging  to  the  Dutch 
reformed  fynod  of  New- York  and  New-Jerfey.  The  claf- 
iJs  of  Hakkenfak,  to  which  belong  thirteen  congregations  ; 

and 

f  Morfe's  American  Geography,  p,  267,  z6S,  26^,  270% 


PENNSYLVANIA,  3^, 

and  the  clallls  of  Nevv-Brunrwlck,  to  which  belong  fificeii 
congregations. 

The  Moravians  have  a  flouridiing  fettlcmcnt  at  Hope,  in 
SufTex  county.  This  fcttlcment  was  begun  in  1771,  and 
now  confifts  of  upwards  of  a  thoufand  fouls. 

The  Mcthodift  intereft  is  fmall  in  this  llate.  The  Swedes 
have  a  church  in  Gloucefter  county  :  and  there  are  three 
congregations  of  the  Seventh  Day  Bapiids.  All  thefe  reli- 
gious denominations  live  together  in  peace  and  harmony  ; 
and  are  allowed,  by  the  conftitution  of  the  9.ate,  to  worlliip 
Almighty  God,  agreeably  to  the  dilates  of  their  own  con- 
fciences  ;  and  are  not  compelled  to  attend  or  fupport  any 
"worihip,  contrary  to  their  own  faith  and  judgment.  All 
Proteftants  inhabitants,  of  peaceable  behaviour,  are  eligible 
to  the  civil  officers  of  the  ftate.^" 

PENNSYLVANIA.  The  inhabitants  of  this  ftate  are 
of  different  religious  denominations,  but  the  Qiiakers  are 
the  moft  numerous.  It  was  from  fVilliam  Penn,  a  celebra- 
ted Quaker,  that  this  place  received  its  name.  Civil  and 
religious  liberty  in  their  utmoft  latitude,  was  laid  down  by 
this  great  man,  as  the  only  foundation  of  all  his  inftitutions. 
Chriftians  of  all  denominations  might  not  only  live  unmo- 
lefted,  but  have  a  (hare  in  the  government  of  the  colony. + 

During  the  late  war,  fome  of  this  denomination  thought 
jt  their  duty  to  take  up  arms  in  defence  of  their  country. 
This  laid  the  foundation  of  a  feceilion  from  their  brethren, 
and  they  now  form  a  feparate  congregation  in  Philadelphia, 
by  the  name  of  refifting  or  fighting  Qi.iakers. 

The  places  for  religious  worfhip  in  Philadelphia,  are  as 
follov/. 

T\  •       .  Conpt'C-   i        T\  CofiPrt' 

JJenomtnations*  ?         I       Denominations.  ?    . 

gattons,  I  gallons. 

Friends,  or  Quakers,  5  j  Prefbyterians,  6 

Epifcopalians, 

•  Morfe's  American  Geography,  p.  292,  2q3, 

f  Guthrie,  p.  8o3, 


382  PENNSYLVANIA, 

Der.ominations,  "4    '  Denominations,  ^^^^ 

gat  ions.   1  gat  ton 


Epifcoparians,  ,   3 

German  Lutherans  2 

German  Calvinifts,  i 

Catholics,   •  3 

Swedilh  Lutherans,  I 


Moravians, 
Baptifts, 

Univerfalifl  Baptifts, 
Methodifts, 
Jews, 


The  Friends,  and  Epifcopalians  connpofe  about  one  third 

of  the  inhabitants  of  this  ftate. 

There  are  in  Pennfylvania,  fixteen  congregations  of  Eng- 
liih  Baptifts.  The  do6lrine,  vvorfhip,  and  difcipline  of 
thufe  are  fimilar  to  thofe  of  the  New>£ngland  Baptills.* 

The  freedom  and  toleration  of  the  government  has  pro- 
duced a  great  variety  of  feels  among  the  German  inhabit- 
ants of  Pennfylvania.  The  Lutherans  compofe  a  great 
proportion  of  the  German  citizens  of  the  ftate.  Many  of 
their  churches  are  large  and  fplendid.  The  German  Pref- 
byterians  are  the  next  to  them  in  numbers.  Their  church* 
es  are  likewife  large,  and  furnifhed  in  many  places  with  or- 
gans. The  clergy  belonging  to  thefe  churches  have  mod- 
erate falaries,  but  they  are  pundlually  and  juftly  paid. 

ThcGerman Lutherans  and  Prcfbyterians  live  in  great  har- 
mony with  each  other,  infomuch  that  they  often  preach  in 
each  others  churches,  and  in  fome  inftances  unite  in  build- 
ing a  church,  ir^  which  they  both  worftiip  at  different  times. 
The  harmony  between  two  denominations,  once  fo  much 
oppofed  to  each  other,  is  owing  to  the  relaxation  of  the 
Prcfbyterians  in  fome  of  the  peculiar  do^lrines  of  Calvin- 
ifm.  They  are  called  Prcfbyterians,  becaufe  mofl  of  them 
object  to  being  defigned  by  the  name  of  Calvinifts.  The 
Memnonifts,  the  Moravians,  the  Swinfeildians,  and  the 
Catholics,  compofe  the  other  fe£ls  of  German  inhabitants 
of  Pennfylvania. 

The  Dunkers  have  arifen  from  the  Memnonifts.     Pre- 
vious 
Morfe*s  American  Geography,  p.  320* 


• 


PENNSYLVANIA.  383 

vious  to  their  partaking  of  the  facrament  q[  ihaf upper,  they 
wafh  each  others  feet,  and  fet  down  to  a  love-fealt.  1  hey 
pradife  the  ceremonies  of  their  religion  with  great  humil- 
ity and  folemnity.  They  at  firfl  fl-pt  on  hard  couches,  but 
now  on  beds,  and  have  abated  much  of  their  former  fcve- 
rity.  Befide  the  congregation  at  Ephrata,  there  were  in 
1770,  fourteen  others  in  various  parts  of  Pennfylvauia,  and 
fome  in  Maryland.  The  Separatifls,  who  dilftnted  from 
the  Dunkers,  reje£l  the  ordinances  of  baptifm,  and  the  fa- 
crament, and  hold  the  dodrine  of  the  Friends,  concernirg 
the  internal  revelation  of  the  gofpel.  They  maintain  with 
the  Dunkers,  the  do6lrine  of  univerfal  falvation.  The 
Dunkers  and  Separatifts  agree  in  not  taking  any  intercft  for 
money,  and  not  applying  to  law,  to  recover  their  debts. 
Thefe  denominations  behave  with  fingular  piety,  and  ex- 
emplary  morality. 

The  German  Moravians  are  a  numerous  and  rcfpe^luble 
body  of  Chriftians  in  Pennfylvania.  In  the  village  of 
Bethlehem,  there  are  two  large  ftone  buildings,  in  which 
the  different  fexes  arc  educated  in  habits  of  induftry,  in  ufe- 
ful  manufadures.  The  Sifters,  for  by  that  epithet  the  wo- 
men are  called,  all  fleep  in  two  large  and  neat  apartments* 

Formerly  the  body  of  Moravians  held  all  their  property 
in  common,  in  imitation  of  the  primitive  Chriftians.  In 
the  year  1760,  a  divifion  of  the  whole,  excepting  a  tlw  ar- 
ticles, took  place.  Of  this  religion  there  are  about  1300 
fouls  in  Pennfylvania,  viz.  between  five  and  fix  hundred 
at  Bethlehem,  four  hundred  and  fifty  at  Nazareth,  and  up- 
wards of  threfe  hundred  at  Litz,  in  Lancafter  county.  They 
call  themfelves  the  United  Brethren  of  the  Protcjlant  Epijco^ 
pal  church.^ 

The  Proteftant  Epifcopal  church  of  New- York,  New- 
Jerfey,  Pennfylvania,  Delaware,  Maryland,  Virginia,  and 

South-Carolina, 

*  Rufh's  Account  of-the  German  inhabitants  of  Pennfylvania. 
t  Morle*s  American  Geography,  p,  320» 


384  DELAWARE. 

South-Carolina,  met  in  convention  at  Philadelphia,  0<flor 
bcr  1785,  and  revifed  the  Book  of  Common  Prayer,  and 
adminiftration  of  the  facraments,  and  other  rites  and  cere- 
monies, and  publi filed  and  propofed  the  book,  thus  revifed, 
for  the  ufe  of  the  church.  This  revifion  was  made  in  or- 
der to  render  the  liturgy  confiftent  with  the  American  re- 
volution, and  the  constitution  of  the  feveral  (lates.  In 
Pennfylvania  and  the  fouthern  ftates,  this  revifed  book  is 
pretty  generaily  ufed  by  the  Epifcopal  churches. 

The  rcprefentatives  of  fundry  focieties  in  the  United 
States,  believing  in  the  falvation  of  all  men,  convened  on 
the  25th  of  May,  1790,  in  the  city  of  Philadelphia,  and 
adopted  articles  of  faith,  and  a  plan  of  church  government. 
In  their  articles  of  faith,  they  have  thought  it  improper  to 
require  an  affent  to  opinions,  which  are  merely  fpeculative, 
or  to  introduce  words  inexprefling  their  belief,  which  have 
been  the  caufe  of  controverfies. 

Their  plan  of  church  government,  and  divine  worfhip  is 
nearly  Congregational.  Refpe^ling  ordinances  they  fay, 
that  as  a  diverfity  of  opinions  concerning  them  has  been 
the  means  of  dividing  Chriftians,  they  agree  to-admit  all  as 
members  of  their  fociety,  who  fubfcribe  the  articles  of  their 
faith,  and  maintain  good  works,  whatever  their  opinions 
may  be,  as  to  the  form  or  obligation  of  any,  or  all  of  them. 

They  confider  all  who  fubfcribe  their  articles,  and  lead 
moral  lives  as  members  of  their  church.  A  departure  from 
thofe  articles,  or  an  immoral  life  fiiall  fubjedl  them  to  pri- 
vate cenfiirc,  which,  if  they  repeatedly  rejedl,  their  names 
Ihall  be  crafed  from  the  lift  of  numbers  ;  and  they  fliall 
not  be  reftored,  till  they  have  exhibited  fuch  fignsof  return- 
ing to  their  former  faith  and  pra6lice,  as  fhall  be  deemed 
fatisfa6lory  to  the  church. 

DELAWARE.  There  are  in  this  ftate,  twenty-one 
Prcfbyterian  congregations,  belonging  to  the  fynod  of  Phi* 

ladelphia* 
•  Herald  of  Freedom,  for  July,  1790, 


MARYLAND.  385 

ladelphia — Seven  Epifcopal  churches — Six  congregations 
of  Baptifts,  containing  about  two  hundred  and  eighteen 
fouls — Four  congregations  of  the  people  called  Q|>akers  ; 
befide  a  Swedifh  church  at  Wilmington,  which  is  one  of 
the  oldeft  churches  in  the  United  States,  and  a  number  of 
Methodifts.  All  thefe  congregations  have  free  toleratioa 
by  the  conftitution,  and  live  together  in  harmony.* 

MARYLAND.  The  firft  emigration  to  Maryland 
confided  of  about  two  hundred  gentlemen,  chiefly  of  the 
Roman  Catholic  religion,  who  failed  from  England  in  No- 
vember, 1632,  and  landed  near  the  river  Potomack,  in  the 
beginning  of  the  fubfcquent  year.  The  Roman  Carbolics, 
unhappy  in  their  native  land,  and  defirous  of  a  peaceful  af- 
fylum,  went  over  in  great  numbers  to  this  ftate.  Lord  Bal- 
thnore^  to  whom  the  province  had  been  granted,  laid  the 
foundation  of  its  future  profperity,  on  the  broad  bafis  of  fe- 
curity  to  property,  and  freedom  in  religion.  While  Vir- 
ginia perfecuted  the  Puritans,  her  feverity  compelled  many 
to  pafs  over  into  this  new  province,  the  afTembly  of  which 
had  enabled,  "  that  no  perfon  profefling  to  believe  in  Jcfus 
Chrift,  fhould  be  molefted  in  refpedl  of  their  reliigion,  or  in 
the  free  exercife  thereof. "t 

The  Catholics  in  America,  have  at  prefent  a  bifhop  refi- 
lling in  Baltimore,  viz.  the  Right  Rev.  John  Carrol.  Their 
number  is  fuppofed,  not  to  exceed  twenty-five  thoufand,not 
one  thirteenth  of  the  inhabitants  of  that  ftate. 

The  other  denominations  in  Maryland,  are  Proteftant 
Epifcopalians,  Englifh,  Scotch,  and  Irifii  Prefbyterians, 
German  Calvinifts,  German  Lutherans,  Friends,  Baptifis, 
of  whom  there  are  about  twenty  congregations,  Methodifts, 
who  have  a  bifhop  in  Maryland,  Memnonifts,  Nicolites,or 
New  Quakers. t 

A  a  a  V1RGINL\. 

•  Morfe's  American  Geography,  p.  346. 

f  Ramfay*sHiftory  of  the  American  Revolution,  vol.i.p.io> 

X  Morfe's  American  Geography. 


3B6  K   K   N    T   U   C    K   Y. 

VIRGINIA.  The  firfl:  fetllers  in  Virginia  were  cms- 
grants  from  England,  of  the  Englifli  church,  juft  at  a  point 
of  time,  when  it  was  flullied  with  complete  vi<^ory  over 
the  religions  of  all  other  denominations.  PofTeired  as  they 
became  of  the  powers  of  making,  adminiftcring,  and  execu- 
ting the  laws,  they  fliewed  eqnal  intolerance  in  this  coun- 
try, with  their  Preibyterian  brethren,  who  had  emigrated 
to  the  Northern  government.* 

The  prefent  denominations  of  Chriflians  in  Virginia  arc 
Prefbyterians,  who  are  the  mofl  numerous,  and  inhabit  the 
v/eftern  parts  of  the  ftate  :  Epifcopalians,  who  are  the  moft 
ancient  fcttlers,  and  occupy  the  eaftern  and  firft  fettled  parts 
of  the  flate.  Intermingled  with  thefe,  are  great  numbers 
of  BaptiRs  and  Methodifts.  The  proportional  number  of 
ihefe  feveral  denominations  have  not  been  afcertained.  The 
Epifcopalians  have  comparatively  but  few  minifters  among 
them  ;  and  thefe  few,  when  they  preach,  which  is  ieldoni 
more  than  once  a  week,  preach  to  very  thin  congregations. 
The  Prefbyterians,  in  proportion  to  their  numbers,  have 
more  miniilers,  who  preach  oftener,  and  to  large  audiences. 
TheBaptifts  and  Methodifts  .are  generally  fupplied  by  itin- 
erant preachers,  who  have  large  and  promifcuous  audien- 
ces, and  preach  almoft  every  day,  and  often  feveral  times 
in  a  day.f 

KENTUCKY.  The  Baptlfls  are  the  moft  numerous 
religious  fed  in  this  place.  In  1787  they  had  fixteen 
churches  eftablidied  ;  befide  feveral  congregations,  where 
churches  were  not  conllituted.  Thefe  were  fupplied  with 
upwards  of  thirty  minifters  or  teachers.  There  are  feveral 
large  congregations  of  Preftjyterians,  and  fomefevv  of  other 
denominations. :{: 

NORTH-CAROLINA, 

•  Jefferfon's  State  of  Virginia,  p.  167,  168. 
t  Morfe'a  American  Geography,  p.  386,  jS;* 
^Ibid^  p,  406, 


NORTH-CAROLINA.  387 

NORTH-CAROLINA.  The  weftern  parts  of  this 
ilate,  which  have  been  fettled  within  the  lafl:  thirty-fiv© 
years,  are  chiefly  inhabited  by  Prcfbytcrians  from  Pennfyl- 
vania,  the  defcendants  of  people  from  the  north  of  Ireland, 
and  are  exceedingly  attached  to  the  doclrines,  difcipline, 
and  ufages  of  the  church  of  Scotland.  They  are  a  regular 
induftrious  people.  Almofl  all  ilie  inhabitants  between 
the  Catawba  and  Yadkin  rivers,  are  of  this  deiiominatit>n, 
and  they  are  in  general,  well  fupplied  with  a  fcnfible  and 
learned  miniftry.  There  are  interfperfcd  fome  fetticments 
of  Germans,  both  Lutherans  and  Calvinilh,  but  tliey  have 
but   few  numbers. 

The  Moravians  have  (cveral  flourifliing  fetticments  in 
ihis  ftate.  The  firft  fettlement  called  Bethabara,  was  begun 
in  1753.  by  a  number  of  the  brethren  from  Pennfylvania, 
in  a  very  wild,  uninhabited  country,  which,  from  that 
time,  began  to  be  rapidly  fettled  by  farmeis,  from  the  mid- 
dle   ftates. 

In  1759,  Bethany,  a  regular  village,  was  laid  out  and  fet- 
tled. In  1766,  Salera,  which  is  now  the  principal  fettle- 
ment, and  nearly  in  the  center  of  Wachovia,  was  fettled  by 
a  coUedion  of  tradefmen.  The  fame  conflitution  and  reg- 
ulations are  eftablillied  here  as  in  other  regular  fottlemsnts 
of  the  United  Brethren.  Befides,  there  are  in  Wachovia, 
three  churches,  one  at  Friendland,  one  in  Friendberg,  and 
another  at  Hope,  each  of  which  has  a  minifter  of  the  breth- 
ren's church.  Thefe  people,  by  their  induftry  and  atten- 
tion to  various  branches  of  manufadlure,  are  very  ufeful  to 
the  country  round  them. 

The  Friends,  or  Quakers,  have  a  fettlement  in  New- 
Gardens  in  Guilford  country,  and  feveral  congregations  at 
Ferquimins  and  Pafquetank.  The  Methodifts  and  Baptifts 
are  numerous  and  increafing.  Befide  the  denominations 
already  mentioned,  there  is  a  very  numerous  body  of  people 
in  this,  and  in  all  the  fouthern  dates,  who  cannot  properly 


38S  SOUTH-CAROLINA, 

be  clalTcd  with  any  {q61  of  Cliriftians,  having  never  made 
any  profeflion  of  Chriftianity. 

The  inhabitants  of  Wihnington,Newbern,  Edenton  and 
Halifax  dillri6ls,  making  about  three  fifths  of  the  ftate,oncc 
profcfled  themfelves  of  the  Epifcopal  church.  The  clergy 
in  thefe  di{lri(fl5,  were  chitdy  miilionaries,  and  have  almoft 
univerfallv  been  induced  to  declare  themfelves  in  favour 
of  the  Britifh  government,  and  to  emigrate.  There  may 
be  one  or  two  of  the  original  clergy  remrjning,  but  at  pre- 
fent  they  have  no  particular  pafloral  charge  ;  and  there  is 
very  little  external  appearance  of  religion  among  the  peo- 
ple in  general,  who  inhabit  thefe  diftridls.  The  Baptifts 
and  Methodifts  have  fent  a  number  of  miflionary  preachers 
into  thefe  diftri(^l:s  j  and  fome  of  them  have  pretty  large 
congregations.* 

SOUTH-CAROLINA.  The  people  of  this  (late,  by 
the  conftitution,  are  to  enjoy  the  right  of  ele(5ling  their  own 
paftors  or  clergy  ;  and  what  is  peculiar  to  this  ftate,  the 
minifter,  when  chofen,  is  required  by  the  conftitution  to 
fubfcribe  the  following  declaration,  viz.  "  That  he  is  de- 
termined, by  God's  grace,  out  of  the  holy  fcriptures,  to  in- 
Oru6l  the  people  committed  to  his  charge,  and  to  teach  no- 
thing (as  reqi:ired  of  neceflity  to  eternal  falvation)  but  that 
which  he  (hail  be  perfuaded  may  be  concluded  and  proved 
from  the  fcripture  ;  that  he  will  ufe  both  public  and  pri- 
vate admonitions,  as  well  to  the  fick  as  to  the  whole,  within 
his  care,  as  need  fhall  require,  and  occafion  be  given  ;  and 
that  he  will  be  diligent  in  prayers,  and  in  reading  of  the 
holy  fcriptures,  and  in  fuch  ftudies  as  help  to  the  know- 
ledge of  the  fame  ;  that  he  will  be  diligent  to  frame  his 
owu  fclf  and  family  according  to  the  doctrine  of  Chrift, 
and  to  make  both  himfelf  and  them,  as  much  as  in  him 
lieth,  wholefome  examples  and  patterns  to  the  flock  of 
Chriil ;  that  he  will  maintain,  and  fet  forward  as  much  a^ 

he 
9  Morfe's  American  Geography,  p.  446, 


GEORGIA.  389 

he  can,  quictncfs,  peace,  and  love  among  all  people,  and 
efpecially  among  thofe,  who  are,  or  fhall  be  committed  to 
his   charge.'* 

Since  the  revolution,  by  which  all  denominations  were 
put  on  an  equal  footing,  there  have  been  no  difputes  be- 
tween different  religious  focieties. 

The  upper  parts  of  this  ftate  are  fettled  chiefly  by  Prcf- 
byterians,  Baptills,  and  Meihodifts.  From  the  mod  pro- 
bable calculations,  it  is  fuppofed,  that  the  religious  denomi- 
nations of  this  (late,  as  to  numbers,  may  be  ranked  as  fol- 
lows, viz.  Prefbyterians,  including  the  Congregational  and 
Independer4t  churches,  Epifcopalians,  Baptifts,  Method- 
ifts,    &c. 

There  are  in  Charlefton  two  large  churches  for  Epifco- 
palians, one  for  Congregationalifts  or  Independents,  one 
for  Scotch  Prefbyterians,  two  for  the  Baptifts,  one  for  the 
German  Lutherans,  one  for  theMethodifts.  one  for  French 
Proteftants  ;  befide  a  meeting-houfe  for  Ql.iakers  and  two 
Jewifh  fynagogues,  one  for  the  Portuguefe,  the  other  for 
die  German  Jews.  There  are  upwards  of  a  thoufand  Ro- 
man Catholics  in  Charlefton,  but  they  have  no  public 
building  for  worfliip.* 

GEORGIA.  In  regard  to  religion,  this  ftate  is  yet  in 
its  infancy.  In  Savannah  there  is  an  Epifcopal  church,  a 
Prefbyterian  church,  a  fynagogue  where  the  Jews  pay  their 
weekly  worfliip,  and  a  German  Lutheran  church,  fupplied 
occafionally  by  a  German  minifter  from  Ebenezer,  v\herc 
is  a  large  convenient  flone  church,  and  a  fettlemcnt  of  Co^ 
ber  induftrious  Germans  of  the  Lutheran  religion.  In 
Augufta  they  have  an  Epifcopal  church.  In  Midway  is 
a  fociety  of  Chriltians  eftabliihed  on  the  Congregational 
plan.  The  upper  counties  are  fupplied,  pretty  generally, 
by  Baptift,  and  Methodifl  preachers.    But  the  greater  part  of 

this 

f  Morfe's  American  Geography,  p.  428,  432. 


390 


NOVA    SCOTIA. 


this  ftate  is  not  fupplied  by  minifters  of  any  denomination.'^ 

In  the  year  1740,  the  Rev.  George  Whitefield  founded  an 
Orphan  houfe  academy  in  Georgia,  about  twelve  miles 
from  Savannah.  In  1768,  it  was  propofed,  that  the  Or- 
phan houfe  ftiould  be  ereded  into  a  college.  The  charter, 
which  Mr.  IVhitejldd  z.'^'^XxtA  for,  would  have  been  readily 
granted,  on  condition  that  the  prefident  fliould  in  all  fuc- 
ceflion?  be  an  Epifcopalian  of  the  church  of  England. 
Mr.  IVhitefield  declined  this  condition,  alleging,  that  it 
would  be  unjuil  to  limit  the  office  to  any  particular  fedl,  as 
the  foundation  for  this  inftitution  had  been  intrufted  to  him 
by  various  religious  denominations.  In  confequence  of 
this  difpute,  the.afFair  of  a  charter  is  given  up,  and  Mr. 
fVhitefield  made  his  affignment  of  the  Orphan  houfe  in  trufl 
to  the  Countefs  of  Huntington  Soon  after  his  death,  a 
charter  was  granted  to  his  inftitutions  in  Georgia,  and  the 
Rev.  Mr.  Percy  appointed  prefident  of  the  college.  On 
the  30th  of  May  1775,  the  Orphan  houfe  building  caught 
fire,  and  was  entirely  confumed,  except  the  two  wings, 
which  are  ftill  remaining.  The  American  war  foon  after 
came  on,  and  put  every  thing  into  confufion.  The  funds 
have  fince  lain  in  an  unprodudive  flate.  It  is  probable, 
that  the  college  eftate,  by  the  confent  of  the  Countefs  of 
Huntington,  may  hereafter  be  fo  incorporated  with  the 
univerfity  of  Georgia,  as  to  fubferve  the  original  and  pious 
purpofes  of  its  founder.f 

BRITISH    AMERICA. 

NOVA  SCOTIA.  The  eftablifhed  religion  of  this 
province  is  the  church  of  England  ;  but  all  fe6ls  of  Chrif- 
tians  are  tolerated  •  and  government  fo  far  encourages  them, 
as  to  render  con(rads  between  minifters  and  people  binding. 
Nova  Scotia  is  fettled  by  people  from  New-England,  Eng- 

land, 

•  Morfe's  American  Geography,  p.  451. 

•\  Ibid,  p.  456. 


N  O  V  A     S  C  O  T  I  A.  39, 

land,  and  Ireland.  Thefe  different  people  bring  their  pe- 
culiar modes  and  local  attachments  with  them.  The  great- 
ell  part  of  them  were  originally  of  the  Congregational,  or 
Prefbytcrian  perfuafion  ;  but  being  fcattered  round  the 
fhores  of  this  province  in  fmall  villages,  they  have  been  un- 
able to  fupport  the  eftablilhments  of  the  gofpcl.  Hence  a 
number  of  illiterate  men  have  ftcpped  forth  as  the  minirtc- 
rial  inftrudlors  of  this  people,  and  have  profelyted  manv. 

At  the  head  of  this  clafs,  was  the  late  Mr.  Henry  Allen, 
a  man  of  natural  good  fenfe,  and  warm  imagination.  This 
man  has  journeyed  nearly  through  the  province,  and  by  his 
popular  talents  made  many  converts.  He  has  alfo  publish- 
ed feveral  treatifes  and  fermons,  in  which  he  declares,  he 
has  advanced  fome  new  things.  He  fays,  that  the  fouls  of 
all  the  human  race  are  emanations,  or  rather,  parts  of  the 
one  Great  Spirit  ;  but  that  they  individually  originally  had 
the  powers  of  moral  agents  ;  that  they  were  ail  prefcnt 
with  our  firft  parents  in  Eden,  and  were  a6lual  in  the  firft 
tranfgrefllon.  He  fuppofes,  that  our  firft  parents  in  inno- 
cency  were  pure  fpirits,  without  material  bodies  ;  that  the 
material  world  was  not  then  made  ;  but  in  confequence  of 
the  fall,  man  being  cut  off  from  God,  that  they  might  not 
fmk  into  immediate  deftruflion,  the  world  was  produced, 
and  they  clothed  with  hard  bodies  ;  and  that  all  the  human 
race,  will,  in  their  turns,  by  natural  generation,  be  inveftcd 
with  fuch  bodies,  and  in  them  enjoy  a  ftale  of  probation  for 
happinefs  of  immortal  duration.  He  fays  that  the  body  of 
our  Saviour  was  never  raifed  from  the  grave,  and  that  none 
of  the  bodies  of  men  ever  will  be  :  but  when  the  original 
number  of  fouls  have  had  their  courfe  on  earth,  they  will 
all  receive  their  reward  or  punifhment  in  their  original  un- 
embodied  ftate.  He  fuppofed  baptifm,  the  Lord's  Juppcr, 
and  ordination^  matters  of  indifference. 

Thefe  are  his  moft  diftinguilhing  tenets, which  he  and  his 
party  endeavour  to  fupporfby  alleging,  that  the  fcriptures 
are  not  to  be  underftood  in  their  literal  fenfe,  but  have  a 

fpirituai 


392  CANADA, 

fplritual  meaning.  He  has  had  fuch  influence  over  his  fol- 
lowers, that  fome  of  them  pretend  to  remember  their  being 
in  the  garden  of  Eden.  The  moment  of  their  converfion, 
they  are  fo  well  aflured  of,  that  it  is  faid,  fome  of  them  even 
calculate  the  age  of  their  cattle  by  it. 

Mr.  Allen  began  to  propagate  his  fentiments  about  the 
year  1778  :  he  died  1783  j  and  fmce  his  death,  his  party 
has  much  declined. 

There  is  a  confiderable  number  of  Methodids,  or  difci- 
ples  of  Mr.  IVeJley,  in  this  province,  and  one  or  tvt^o  focie- 
ties  of  Baptifts,  who  do  not  much  differ  from  thofe  of  their 
name  in  New-England. 

The  number  of  Epifcopalian  clergy  in  this  province, 
may  be  about  nine  ;  Prefbyterians  and  Congregational- 
ifts,  feven.* 

CANADA.  The  Indians  of  this  continent  have  an  idea 
of  the  Supreme  Being  ;  and  they  all  in  general  agree  in  look- 
ing upon  him  as  the  Firfl  Spirit,  and  the  Governor  and  the 
Creator  of  the  world.  It  is  faid,  that  almoft  all  the  nations 
of  the  Algor.quin  language  give  this  Sovereign  Being  the 
appellation  of  the  Great  Hare,  Some  again  call  him  Ml^ 
chahou,  and  others  Ateihocan.  Mod  of  them  hold  the  opin- 
ion, that  he  was  born  upon  the  waters,  together  with  his 
whole  court,  entirely  compofed  of  four-footed  animals  like 
hlmfclf  ;  that  he  formed  the  earth  of  a  grain  of  fand,  which 
he  took  from  the  bottom  of  the  ocean,  and  that  he  created 
man  of  the  bodies  of  the  dead  animals.  There  are  likewifd 
fome  who  mention  a  God  of  the  waters,  who  oppofed  th6 
defigns  of  the  Great  Hare^  or  at  leafl  refufed  to  be  aflilling 
to  him.  This  God  is  according  to  fome,  the  Great  Tiger* 
Laftly,  they  have  a  third  called  Matcomek,  whom  they  in« 
voke  in  the  winter  feafon. 

The 

•  This  account  was  given  by  an  ingenious  young  Clergyman^ 
who  rcfidsd  at  Nova  Scotia,  ia  the  years,  1782,  1783. 


CANADA.  393 

The  Arejkout  of  the  Huron?,  and  x\\t  Agrejlotife  of  the  I- 
Toquois,  is,  in  the  opinion  of  thcfe  nations,  the  Sovereign 
Being,  and  the  God  of  war.  Thefe  Indians  do  not  give 
the  fame  original  to  mankind  with  the  Aigonquins  ;  the/ 
do  not  afcend  fo  high  as  the  firfl:  creation.  Accordini^  to 
them,  there  were  in  the  beginning  fix  men  in  tlie  world, 
and  if  you  afk  them  who  placed  them  there,  they  airfwer 
you,  they  do  not  know. 

The  Gods  of  the  Indians  have  bodies,  and  live  much  in 
the  fame  manner  with  us,  but  without  any  of  ihofe  incon- 
veniences to  which  we  are  fubje6l.  The  word  Spirii^ 
among  them,  fignifies  only  a  being  of  a  more  excellent 
nature  than  others. 

According  to  the  Iroquois,  in  the  third  generation  there 
came  a  deluge,  in  which  not  a  foul  was  favcd,  fo  that  in 
order  to  re-people  the  earth,  it  was  neceifary  to  chan^^e 
bcafts  into  men. 

Befide  the  Firft  Being,  or  the  Great  Spirit,  they  hold  an 
infinite  number  of  genii  or  inferior  fpirits,  both  good  and 
evil,  who  have  each  their  peculiar  form  of  worfli'p. 

They  afcribe  to  thefe  beings  a  kind  of  immenfity  and 
omniprefence,  and  conftantly  invoke  them  as  the  guardians 
of  mankind.  But  they  never  addrefs  ihemfelves  to  the  cviJ, 
genii,  except  to  beg  of  them  to  do  them  no  hurt. 

They  believe  the  immortality  of  the  foul,  and  fay  that 
the  region  of  their  everlafting  abode  lies  fo  far  weftward, 
that  the  fouls  are  feveral  months  in  arriving  at  it,  and  have 
vaft  difficulties  to  furmount.  The  happinefs  which  they 
hope  to  enjoy,  is  not  believed  to  be  the  recompcnfe  of  vir- 
tue only  ;  but  to  have  been  a  good  hunter,  brave  in  war, 
5cc.  are  the  merits  which  entitle  them  to  this  Paradifc,* 
which  they  and  the  other  American  natives  figure  as  a  de- 
lightful country,  bleiTed  with  perpetual  fpring,  whofc  for- 

B  b  b  eRs 

f  Charlevoix's  Voyage  to  North  America,  vol.  2.  p.  141, 
H2i  143*  H\>  HS»  ^52*  »53'  ^54'  »55« 


394 


LOUISIANA. 


cfls  abound  with  game,  vvhofe  rivers  fwarm  with  fiHi, 
where  famine  is  never  felt,  and  uninterrupted  plenty  fhall 
be  enjoyed  without  labor  or  toil.* 

Many  of  the  Indian  natives  have  been  converted  toChrif- 
tianity  \  and  no  accounts  could  be  procured  to  afcertain 
how.  far  fome  of  their  tribes  now  retain  the  fentiments 
above  defcribed. 

The  predominant  religion  in  this  province,  at  prefent,  is 
ihe  Roman  Catholic  ;  but  there  are  a  few  Epifcopal  and 
other  Froteftant  churches. 

SPANISH    AMERICA, 

LOUISIANA.  The  natives  of  this  part  of  America, 
inofl:  of  them-,  have  an  idea  of  a  Supreme  Being,  whom  they 
call  the  Grand  Spirit,  by  way  of  eKcellence  ;  and  whofe 
perfeclions  are  as  much  fuperior  to  all  other  beings,  as  the 
fire  of  the  fun  is  to  elementary  fire.  They  believe  this 
Omnipotent  Being  is  fo  good,  that  he  could  not  do  evil  to 
any  one,  even  if  he  inclined.  That  though  he  created  all 
things  by  his  will,  yet  he  had  under  him  fpirits  of  an  infe- 
rior order,  who,  by  his  power,  formed  the  beauties  of  the 
univerfc  ,  but  that  man  was  the  work  of  the  Creator's  own 
hand?,  Thefe  fpirits  are,  by  the  Natches,  termed  free  fer- 
vants  or  agents  ;  but,  at  the  fame  time,  they  are  as  fubmif- 
live  as  flaves.  They  arc  conifantly  in  the  prefence  of  GoD, 
and  prompt  to  execute  his  will.  The  air,  according  to 
them.,  is  full  of  other  fpirits  of  more  mifchievous  difpofi- 
tions,  and  thefe  have  a  chief,  who  was  fo  eminently  mif- 
chievous,  that  God  Almighty  was  obliged  to  confine  him  ; 
and  ever  fince,  thofe  aerial  fpirits  do  not  commit  fo  much 
mifchief,  as  they  did  before,  efpccially  if  they  are  entreated 
to  be  favorable.  For  this  reafon  the  favages  always  invoke 
them,  when  they  want  either  rain  or  fair  weather. 

They 
*  Robert fon's  Hiftory  of  South- America,  vol.  i.  p.  3874 


N  E  W     M   E  X   I    C   O.  395 

They  give  this  account  of  the  creation  of  the  world,  viz. 
that  God  firft  formed   a  little  man  of  clay,  and   brcatlicci 
upon  his  work,  and  that  he  walked  about,  grew  up,  and  be- 
came a  perfect;  man  ^  but  they  are  filcnl  as  to  the  creation' 
of  women. ■'^ 

The  greatcft  part  of  the  natives  of  Louifiana  had  for- 
merly their  temples  as  well  as  the  Hatches,  and  in  all  tlicfc 
temples,  a  perpetual  fire  was  preferved.f 

The  Chriftians  inhabiting  this  place  arc  Roman  Catholics. 

EAST  AND  WEST  FLORIDA.  The  natives  of  this 
country  believe  a  fupreme  benevolent  Deity,  and  a  fubordi- 
nate  Deity  who  is  malevolent  ;  neglecting  the  former, whi> 
they  fay  does  no  harm  ;  they  bend  their  whole  attention  t(» 
foften  the  latter,  who  they  fay  torments  them  day  and  night.;: 

The  Apalachites  bordering  on  Florida,  worfliip  the  fun, 
but  facrifice  nothing  to  him  which  has  life  :  they  hold  him 
to  be  the  parent  of  life,  and  think  he  can  take  no  pleafurc 
in  the  deftruftion  of  any  living  creature.  Their  devcrtion 
is  exerted  in  pe  rfumes  and  fongs.§ 

The  Spanifli  inhabitants  of  this  country,  are  Roman 
Catholics. 

NEW    MEXICO,     INCLUDING     CALIFORNIA. 

The  inhabitants  of  this  country  are  chiefly  Indians,  whom 
the  Spanifh  mifTionartes  have  in  many  places  brought  over 
to  Chri{lianity.|l 

In  the  courfe  of  a  few  years  after  the  rcduclion  of  the 
Mexican  empire,  the  facrament  of  baptifm  was  adminif- 
tered  to  more  than  four  millions.      Many  of  thefe  profclytcs, 

whu 

*  Modern  Univerfal  Kiftory,  vol.  40.  p.  374. 

f  Charlevoix's  Voyages,  vol.  2.  p,  2-^}, 

X  Kaims's  Sketches,  vol.  4.  p.  155. 

§  Ibid,  p.  216. 

(i  Guthrie,  p.  763. 


396  NEW      S   r    A    I    N, 

wlio  were  adopted  in  hade,  either  retained  their  Veneration 
for  their  ancient  religion  in  its  full  force,  or  mingled  an  at- 
tachment to  its  do6lrincs  and  rites,  with  that  flender  know- 
ledge of  Chriftianity,  wliich  they  acquired.  Thefe  fenti- 
inents  the  nev/,converts  tranfinitted  to  their  pollerity,  into 
viiofe  minds  they  funk  fo  deep,  that  the  Spanifli  ecclefiaf- 
tics,  with  all  their  indullry,  have  not  been  able  to  eradicate 
them.  The  religious  inititutions  of  their  anceftors  areftiil 
remembered,  and  held  in  honor  by  the  Indians  both  in  Mex- 
ico and  Peru  ;  and  whenever  they  think  themfeUes  out  of 
reach  of  infpeclion  by  the  Spaniards,  they  aflembie  and  cel- 
ebrate their  Pagan  rites. 

OLD  MEXICO,  OR  NEW  SPAIN.  The  divini- 
ties ot  the  ancient  inhabitants  of  Mexico  were  clothed  with 
terror,  and  delighted  in  vengeance.  The  figures  of  fer- 
pcnts,  of  tigers,  and  of  other  deftrudlive  animals,  decorated 
their  temples.  Fafts,  mortifications,  and  penances,  all  rig- 
id, and  many  of  them  excruciating  to  an  extreme  degree, 
■were  the  means  which  they  employed  to  appeafe  the  wrath 
of  the  gods.  But  of  all  offerings,  human  facrifices  were 
deemed  the  moll:  acceptable.'*^  At  the  dedication  of  the 
great  tem.ple  at  Mexico,  it  is  faid,  there  were  fixty  or  fev- 
tniy  thoufand  human  facrifices.  The  ufual  amount  of 
them  was  about  twenty  thoufand.+ 

The  city  of  Mexico,  is  faid,  to  have  contained  near  two 
thoufand  fmall  temples,  and  three  hundred  and  fixty  which 
were  adorned  with  Itceples.  The  whole  empire  of  Mexico 
contained  above  forty  thoufand  temples,  endowed  with  very 
confi/icrable  revenues.  For  the  fervice  in  the  grand  temple 
of  Mexico  itfelf,  above  five  thoufand  pricfls  were  appoint- 
ed ;  and  the  number  in  the  whole  empire,  is  faid,  to  have 
amounted  to  near  a  million  of  people.  The  whole  prieft- 
liood,  except  that  oi'  the  conquered   nations,  was  governed 

by 

♦  Robertfon's  Hidory  of  South-America,  vol.  ?.  p.  334,385. 

t  Prieillcy's  Lctlurca  on  IliHory.  p.  440. 


NEW      SPAIN. 


397 


by  two  high  pricfts,  who  were  alfo  the  oracles  of  the  kings. 
Befide  the  fervice  in  the  temple,  the  clergy  were  to  inftruft 
youth,  to  compofe  the  calendars,  and  to  poii^t  the  mytholo- 
gical pidurcs.  The  Mexicans  had  alfo  prieftelTes,  but  they 
were  not  allowed  to  offer  up  facrifices.  They  like  wife  had 
monadic  orders,  efpccially  one,  in  which  no  pcrfon  under 
fixty  years  of  age  was  admitted.* 

Notvvithftanding  the  vaft  depopulation  of  America,  a  very 
confiderable  number  of  the  native  race  flill  remains  both  in 
Mexico  and  Peru.  Their  fettlements  in  fame  places  arc 
fo  populous,  as  to  merit  the  name  of  cities.  In  the  three 
audiences  into  which  New  Spain  is  divided,  there  are  at 
lead,  two  million  of  Indians  ;  a  pitiful  remnant  indeed  of 
its  ancient  population  !  but  fuch  as  (till  form  a  body  of  peo- 
ple fuperior  in  number  to  that  of  all  the  other  inhabitants 
of  this  vafl:  country. + 

In  confequence  of  grants  bellowed  upon  Ferdinand  of 
Spain,  by  Pope  Alexander  VI.  and  JuUus  II.  the  Spanifh 
monarchs  have  become,  in  effed,  the  heads  of  the  Roman 
Catholic  American  church.  In  them  the  adminiftratinn 
of  its  revenues  is  veiled  Their  nomination  of  perfons  to 
fupply  vacant  benefices,  is  inftantly  confirmed  by  the  Pope. 
Papal  bulls  cannot  be  admitted  into  America  ;  nor  are  they 
of  any  force  there,  until  they  have  been  previoully  examined 
and  approved  of  by  the  Royal  Coimcil  of  the  Indies  :  and 
if  any  bull  fhould  be  furreptitioufly  introduced,  and  circu- 
lated in  America,  without  obtaining  that  approbation,  ec- 
clefiaftics  are  required,  not  only  to  prevent  it  from  taking 
efFe£l:,  but  to  feize  all  the  copies  of  it,  and  tranfmit  them  to 
the  Council  of  the  Indies.^ 

The  hierarchy  is  eftabliflied  in  America  in  the  fame  form 
as  in  Spain,  with  its  full  train  of  archbiOiops,  bilhops, 

deans, 

*  Critical  Review/vol.  54.  p.  312. 

•\  Robertfon's  Hiftory  of  America,  p.  39!, 

X  Robertfon's  Hiftory  of  South- America^  vol,  2.  p.  376, 


398 


R       U. 


deans,  and  other  dignitaries.  The  inferior  clergy  are  di- 
vided into  three  claiTes,  under  the  denomination  of  Curasi 
Docirinerost  and  MiJJioneros.  The  firlt  are  parifh  priefts, 
in  thofe  parts  ot  the  country  where  the  Spaniards  have  fet- 
tled. The  fecond  have  the  charge  of  fuch  diftrifls,  as  are 
inhabited  by  Indians  fubjecled  to  the  Spanifh  government, 
and  living  under  its  proteclion.  The  third  aie  employed 
in  convening  and  inftru(5ling  thofe  fiercer  tribes, which  dif- 
dain  fubmifiion  to  the  Spanifh  yoke,  and  live  in  remote  or 
jnacceflible  regions,  to  which  the  Spanifii  arms  have  not 
penetrated.  So  numerous  are  the  ecclefiaftics  of  all  thofe 
various  orders,  and  fuch  the  profufe  liberality  with  which 
many  of  them  are  endowed,  that  the  revenues  of  the  church 
in  America  are  immenfe.  The  worftiip  of  Rome  appears 
\vith  its  utmoft  pomp  in  the  New  World.  Churches  and 
convents  there  are  magnificently  adorned  ;  and  on  high  fef- 
tivals,  the  difplay  of  gold  and  filver,  and  precious  ftones^  is 
fuch  as  exceeds  the  conception  of  an  European.* 

There  are  four  hundred  monafteries  in  New  Spain, 

PERU.  The  fun,  as  the  great  fource  of  light,  of  joy, 
and  fertility  in  the  creation,  attraifted  the  principal  homage 
of  the  nativ^e  Peruvians.  The  moon  and  ftars,  as  co-oper- 
ating with  him,  were  entitled  to  fecondary  honors.  They 
offered  to  the  fun  a  part  of  thofe  productions, which  his  ge- 
nial warmth  had  called  forth  from  the  bofom  of  the  earth, 
and  reared  to  maturity.  They  facrificed,  as  an  oblation  of 
gratitude,  fome  of  the  animals  who  were  indebted  to  his 
influence  for  nourifliment.  They  prefented  to  him  choice 
specimens  of  thofe  works  of  ingenuity,  which  his  light  had 
guided  the  heart  of  man  in  forming.  But,  the  Incas  never 
llainedlus  altars  with  human  blood  ;  nor  could  they  con- 
ceive that  their  beneficent  father,  the  fun,  would  be  de- 
lighted with  fuch  horrid  viflims.f 

At 

♦  Robertfon's  Hiflory  of  So»vh«Amcrica,  vol.  2.  p.  377. 

f  Ibid,  p.  309,  31C, 


R        U. 


39^ 


At  prcfent  there  are  feveral  diftri(5ls  in  Peru,  particu- 
larly in  the  kingdom  ofQ^iito,  occupied  ahnoll  entirely 
by    Indians.* 

Notvvithftanding  fome  of  the  native  Peruvians  dill  prac- 
tife  in  fccrct  their  Pagan  rites,  the  Roman  Catholic  is  the 
prevailing  religion  in  this  place.  From  the  fond  delight 
the  American  Spaniards  take  in  the  external  pomp  and  pa- 
rade of  religion,  and  from  their  reverence  for  ecclefiaftics 
of  every  denomination,  they  have  beftowed  profufe  donatives 
on  churches  and  monafteries  ;  f  and  have  conceived  fuch  an 
high  opinion  of  monaftic  fandity,  that  religious  houfcs 
have  multiplied  to  an  amazing  degree  in  the  Spaniffi 
colonies- 
It  was  obferved  in  the  year  1620,  that  the  number  of 
convents  in  Lima,  covered  more  ground  than  all  the  reft 
of  the  city. 

The  fecular  priefts,  in  the  New  World,  are  lefs  dillin- 
guilhed  than  their  brethren  in  Spain,  for  literary  accom- 
plilhments  of  any  fpecies.  But  the  higheft  ecclefiaftical 
honors  are  often  in  the  hands  of  the  monaftic  orders,  and 
it  is  chiefly  to  them  that  the  Americans  are  indebted  for  any 
portion  of  fcience  which  is  cultivated  among  them.+ 

The  Spaniards  form  fuch  an  idea  of  the  incapacity  of  the 
Indians,  that  a  council  held  at  Lima  decreed  that  they  ought 
to  be  excluded  from  the  facrament  of  the  Eucharift.  And 
though  Paul  in.  by  his  famous  bull,  iiTued  in  the  year 
1537,  declared  them  to  be  rational  creatures,  entitled  to  all 
the  privileges  of  Chriftians  ;  yet  after  the  lapfe  of  two  cen- 
turies, during  which  they  have  been  members  of  the  church, 
very  few  are  deemed  worthy  of  being  admitted  to  the  holy 
communion. 

From  the  idea  which  was  entertained  of  their  incapacity, 

when 
♦  Robertfon*s  Hiflory  of  South-America,  vol.  2.  p.  351. 
f  Ibid,  p.  365. 
J.  Ibid,  p.  381. 


400 


PARAGUAY. 


when  Philip  II.  eflabliflied  the  Inquifition  in  America,  in 
the  year  1570,  the  Indians  were  exempted  from  the  jurif- 
did^ion  of  that  tribunal,  and  ftill  continue  under  the  infpec- 
tion  of  their  diocefans.  Though  fome  of  them  have  been 
taught  the  learned  languages,  and  have  gone  through  the 
ordinary  courfe  of  academic  education  with  applaufe,  their 
frailty  is  ftill  fo  much  fufpeded,  that  no  Indian  is  either  or- 
dained a  prieft,  or  received  into  any  religious  order.* 

CHILI.  The  mountainous  part  of  this  country  is  ftill 
colTefted  by  tribes  of  its  original  inhabitants.  That  part 
of  Chili,  which  may  properly  be  deemed  a  Spanifti  pro- 
vince, is  a  narrow  diftrid,  extending  along  the  coaft  from 
the  defart  of  Atacamas  to  the  Ifland  of  Chiloe,  above  nine 
hundred  miles. + 

The  Roman  Catholic  inhabitants  have  eftabllfhcd  divers 
ieminaries  in  this  place,  for  the  converfion  of  the  natives  ; 
who,  it  is  faid,  paid  religious  worftiip  to  the  Devil. J 

TERRA  FIRMA.  The  Roman  Catholic  is  the  eftab- 
liflied  religion  of  this  place,  as  well  as  in  the,  otner  Spanifh 
fettlements  in  South- America. 

PAR  \GU AY.  The  Jefuits  entered  this  country  in  the 
year  i  ^^Sb.  They  began  by  gathering  together  about  fifty- 
wandering  families,  whom  they  perfuaded  to  fettle  ;  and 
they  united  them  in  a  little  townftiip.  When  they  had  made 
this  beginning,  they  labored  with  fuch  indefatigable  pains, 
and  with  fuch  mafterly  policy,  that  they  prevailed  upon 
thoufands  of  various  difperfed  tribes  to  embrace  their  reli- 
gion ;  and  thefc  foon  induced  others  to  follow  their  exam- 
ple, magnifying  the  peace  and  tranquillity  they  enjoyed  un- 
der the  direction  of  the  fathers. 

It 

*  Rohertfon's  Hlllory  of  South- America,  toI.  2,  p.  386, 

t  Ihld,  p.  333. 

X  Broughton's  Hiftorical  Library,  vol.  3.  p.  334* 


PARAGUAY.  401 

It  is  fald,  that  above  three  hundred  and  forty  thoufand 
families,  fevcral  years  ago,  were  fubjedt  to  the  Jefuits,  liv- 
ing in  obedience,  and  an  awe  bordering  upon  adoration,  yet 
procured  without  any  violence  or  conltraint.- 

It  is  faid,  that  nothing  can  com|)are  with  the  proceflion 
of  the  bleiled  facramcnt  in  this  place  ^  and  that,  without 
any  difplay  of  riches  and  nfiagnificence,  it  yields  in  nothing 
to  the  richeft  and  moft  magnificent  procellion  in  any  other 
part  of  the  world. 

A  Spanifh  gentleman  defcribes  it  in  the  following  man- 
ner :  "  It  is  attended  with  very  fine  dancing,  and  the  dan- 
cers are  all  neatly  drcllcd.  Over  the  greens  and  ilowers 
Tvhich  compofc  the  triumphal  arches,  under  which  the  blef- 
fed  facrament  palTes,  there  appear  flocks  of  birds  of  every 
color,  tied  by  the  legs,  to  firings  of  fuch  a  length,  that  a 
llranger  would  imagine,  they  enjoyed  their  full  liberty,  and 
were  come  of  their  own  accord,  to  mix  their  warblings  with 
the  voices  of  the  muficians  and  the  reft  of  the  people  ;  and 
blefs,  in  their  own  way,  him,  whofe  providence  carefully 
fupplies  all  their  wants. 

**  All  the  ftreets  are  hung  with  carpets  very  well  wrought, 
and  feparated  by  garlands,  feftoons,  and  compartments  of 
verdure,  difpofedwith  the  moft  beautiful  fymmetry.  From 
diftance  to  diftancc,  there  appear  lions  and  tigers  very  well 
chained,  that  they  may  not  difturb  the  folemnity,  inftead  of 
adorning  it  ;  and  even  very  fine  fifties  fporting  and  playing 
in  large  bafons  of  water.  In  a  word, every  fpecics  ot  living 
creatures  aftift  at  the  folemnity,  as  it  were  by  their  deputies, 
to  do  homage  to  the  incarnate  IVcrd,  in  his  auguft  facra- 
ment ;  and  acknowledge  the  foverei2;n  dominion  his  Father 
has  given  him  over  all  living.  Wherever  the  proceftion 
pafles,  the  ground  is  covered  with  mats,  and  ftrewed  with 
flowers  and  odoriferous  herbs.  All,  even  the  fmalleft  chil- 
dren, have  a  hand  in  thefe  decorations,  amongft  which  arc 

C  c  c  like  wife 

•  Guthrie,  p.  775, 


402  i>     R     A     Z     I     L. 

likcwlfe  to  be  feen,  the  flefli  of  the  animals  newly  "killed  for 
food  ;  every  thing  the  Indians  regale  themfelves  with,  at 
I  heir  greateft  rejoicings  ;  and  the  firft  fruits  of  their  labors, 
all,  in  order  to  make  an  offering  of  them  to  the  Lord  ;  the 
grain  particularly  they  intend  to  fow,  that  he  may  give  it  a 
bleiling.  The  vs-arbling  of  the  birds,  the  roaring  of  the  li- 
ons and  tigers,  the  voices  of  the  muficians,  the  plain  chaunt 
of  the  choir,  all  intermix  without  confufion,  and  confpirc 
to  form  a  concert  not  to  be  equalled  in  any  other  part  of 
the  world.  ^ 

''  The  great  royal  ftandard  is  carried  behind  the  blefled 
facram.ent.  The  Cacique,  the  Corregidor,  the  Regidors, 
and  the  Alcades  fupport  the  canopy.  The  militia,  both 
horfe  and  foot,  with  their  colors  and  ftandards  flying,  aflift 
iikcwife  at  the  proceflion,  in  good  order.  But  however 
itriking  this  fpedacle  may  be,  the  greateft  beauty  of  it  con- 
lifts  in  the  piety,  the  modefty,  and  refpedt,  and  even  the  air 
of  holinefs,  vifible  in  every  countenance. 

"  As  foon  as  the  blefled  facrament  is  returned  to  the 
church,  the  Indians  prefent  the  mifllonaries  all  the  feveral 
kinds  of  eatables  which  have  been  expofed  in  the  procef- 
fion  ;  and  the  fathers,  after  fending  the  befl:  of  every  thing 
to  the  fick,  diflributc  what  remains  among  the  reft  of  the 
inhabitants.  The  evening  concludes  with  the  mofl  curious 
■lire-works."^ 

In  1767  the  Jefuits  were  fent  out  of  America  by  royal 
auihority,  and  their  fubje<5ts  were  put  upon  the  fame  foot- 
ing with  the  reft  of  the  inhabitants  of  this  country. t 

PORTUGUESE   AMERICA. 

BRAZIL.  Though  the  natives  of  America  in  general 
acknowledge  the  being  of  a  God,  and  the  immortality  of 

the 

•  Charlevoix's  Hiilory  of  Paraguay,  vol.  i.p,  286,287,28s- 
I  Guthrie,  p,  j'jGt 


AMERICAN    ISLANDS.  403 

the  foul,  yet  feveral  tribes  have  been  difcovcrcd  which  liavc 
no  idea  whatever  of  a  Supreme  Being,  and  no  rites  of  rcli^ 
gioiis   worihip.* 

The  natives  of  Brazil  had  no  temples  nor  prices  ;  but 
they  were  fo  much  affrighted  by  thunder,  that  it  was  not 
only  the  obje£t  of  rehgious  reverence,  but  the  moft  cxprel- 
five  name  in  their  language  fpr  the  Deity  was  Toupnu^  the 
fame  by  which  they  diltinguifh  tlumder.t 

.The  eftablifhed  religion  at  prefcnt  in  this  place,  is  the 
Roman  Catholic. 

DUTCH    AMER  I  C  A. 

GUIANA.  The  favage  tribes  in  this  place  believe  the 
exigence  of  one  Supreme  Deity,  whofe  chief  attribute  is  be- 
nevolence ;  and  to  him  they  afcribc  every  good  v/hich  hap- 
pens. But  as  it  is  againfl  his  nature  to  do  ill,  tlicy  believe 
in  fubordinate  malevolent  beings  like  our  Devil, wlio  occa- 
fion  thunders,  hurricanes,  and  earthquakes,  and  who  are  the 
authors  of  de^th  and  difeafes,  and  of  every  misfo:tunc,:[. 

The  religion  of  the  Chriftian  inhabitants  of  tliis  place  is 
fimilar  with  that  of  the  United  Provinces. 

PAGAN    AMERICA. 

AMAZONIA.  The  inhabitants  of  this  country  arc 
faid  to  worfliip  images  made  of  wood,  fet  up  in  their  hou- 
fes,  for  they  have  no  temples,  their  priefts  teaching  tlieni, 
that  thefe  pieces  of  timber  arc  really  inhabited  by  certain 
divinities  from  heaven. § 

AMERICAN   ISLANDS. 

NEWFOUNDLAND.      The   natives   of  this  iiland, 

when 
*  Rob^rtfon's  Hiftory  of  Soutri-America,  vol.  i.  p.  38 1.. 
t  Ibid,  p.  488. 
X  K:iims,  vol.  4.  p.  150. 
§  Broughton's  Hiftorical  Library,  vol.  2,  p.  334. 


404  W  E  S  T  -  1  N  D  1  E  S. 

when  firit  difccvcred,  had  fome  knowledge  of  a  Supreme 
Being,  and  believed  that  men  and  women  were  originally- 
created  from  a  certain  number  of  arrows  (luck  faft  in  the 
ground.  Tliey  generally  believe  the  immortality  of  the 
foul,  and  that  the  dead  go  into  a  far  country,  there  to  make 
inerry  with  their  friends.^ 

The  prefent  religion  of  this  place  is  fimiiar  with  that  of 
Nova   Scotia. 

JAMAICA,     BARBADOES,    and    BERMUDAS. 

The  religion  of  thefe  1  Hands  is  univerfally  of  the  Church 
of   England. 

The  Negroes, on  thefe  and  the  other  Weft-India  Iflands,, 
believe,  that  they  fhall  return  to  their  native  country  after 
death.  This  thought  is  fo  agreeable,  that  it  cheers  the  poor 
creatures,  and  renders  the  burden  of  life  eafy,  which,  other- 
wife  to  many  of  them,  would  be  quite  intolerable.  They 
look  upon  death  as  a  blefling,  and  fome  of  them  meet  it 
with  furprifing  courage  and  intrepidity.  They  are  quite 
tranfported  to  think  their  llavery  is  near  an  end,  that  they 
ihail  rcvifit  their  native  (hores,and  fee  their  old  friends  and 
acquaintance.  When  a  Negro  is  about  to  expire,  his  fel- 
low-flaves  kifs  him,  wifli  him  a  good  journey,  and  fend 
their  hearty  good  wiilies  to  their  relations  in  Guinea.  They 
make  no  lamentations,  but  with  a  great  deal  of  joy  inter  his 
body,  believing  he  is  gone  hoiiie,  and  happy. f 

The  original  inhabitants  of  the  Wcft-lndia  Ifl^nds,  arc 
now  almoft  extirpated.^ 

CUBA,  AND  HISPANIOLA.  The  inhabitants  of 
thefe,  and  the  other  1  Hands  belonging  to  Spain,  are  Roman 
Catholics. § 

MARTINICO. 
•  Broughton's  Iliflorical  Library,  vol,  2.  p.  335. 
f  Guthrie,  p,  832. 
I  Barclay's  Did^ionary. 
§  Ufoughton's  Hiflorical  Library,  vol,  i,  p.  s^S- 


SOUTH    SEA    ISLANDS.  405 

MARTINICO.  The  predominant  religion  In  tbi?, 
and  the  other  I  Hands  belonging  to  France,  is  the  RomaR 
Catholic. 


Late  discovered   ISL.4NDS. 

OTAHEITE,  AND  THE  OTHER  SOCIKIY  IS- 
LANDS, FRIENDLY  ISLANDS,  SANDWICH  IS- 
LANDS, bV.  The  inhabitants  of  thefc,  and  the  other  If- 
lands  lately  difcovcrcd  in  the  South  Sea,  in  general  acknovv- 
Jcdge  an  almighty,  invifibic  Lord  and  Creator  of  the  uni- 
verfe,  who  executed  the  various  parts  of  the  creation  by  va- 
rious fubordinnte  powerful  beings.  They  are  of  opinion, 
that  he  is  good  and  omnlfcient  ;  that  he  fees  and  hears  all 
human  a£lions  ;  and  is  the  giver  of  all  good  gifts.  They 
feel  their  ov.n  wants,  and  therefore  apply  for  redrcfs  to  the 
Supreme  Being,  and  offer  him,  with  grateful  hearts,  the 
beft  gifts  of  their  lands.  They  acknowledge  to  liave  a  be- 
ing within  their  bodies,  who  fees,  hears,  fmells,  taftcs,  and 
feels,  which  they  call  E-tee-hee  ;  and  they  believe,  that  af- 
ter the  diffolution  of  the  body,  it  hovers  about  the  corpfe, 
and  laftly,  retires  into  the  wooden  reprefentations  of  human 
bodies,  ereflcd  near  the  burying-places.  They  are  convin- 
ced of  the  certainty  of  a  happy  life  in  the  fun,  where  they 
fhall  feafl:  on  bread-fruit,  and  meat  which  requires  no  drefT- 
ing  :  and  they  think  it  their  duty  to  dirc(5l  their  prayers  to 
this  Supreme  Divinity,  or  Eatoba-Rahai.  Thofe  who  have 
leifure  among  thefe  people,  are  very  defirous  of  learning, 
what  is  known  relative  to  this  and  all  other  inferior  divini- 
ties, and  to  pra£life  fuch  virtues,  as  by  the  general  confent 
of  mankind,  conlVitute  good  anions.  Thefc  are  briefly  the 
general  outlines  of  their  religious  worHiip. 

The  name  Eatola,  admits  a  very  great  latitude  in  its  in- 
terpretation :  however,  they  admit  a  Being  which  they  call 
Eatooa-Rahai,  which  is  the  fupremc  Deity  above  all.  Each 
of  the  iflands  furroundingOtahcite  has  its  principal  God,  or 

tutelar 


4.o6  SOUTPI    SEA    ISLANDS. 

tutelar  Deity.      This  is  always  the  Divinity  whom  thel 
high-prieft  of  each  ifle  addreiles  in  his  prayer  at  the  grand 
moral  of  the  prince  of  that  illand. 

The  great  Deity  they  think  to  be  the  prime  caufe  of  all 
ilivine  and  human  beings  ;  and  fuppofe  the  inferior  Dei- 
ties, and  even  mankind,  are  defcended  from  him  and  ano- 
ther being  of  the  female  fex  ;  and  in  this  refpc6l,  they  call 
the  great  Deity  Ta-rou-iiay  Eto-mou,  the  great  procreating 
ilem  ;  but  his  wife  is  not  of  the  fame  nature  with  him. 
They  imagine  aco-exifling  hard  fubftance  neceffary,  which 
they  csWcCi  0  te  pa  pa.  Thcfe  procreated  0-//^f-;7«c?,  the 
Goddefs  who  created  the  moon,  and  prefidcs  in  that  black 
cloud,  which  appears  in  that  luminary  \-^Te-ivhetto-7Jia-ta- 
rai,  the  creator  of  the  flars  ; — Oo-inar-rico,  the  God  and 
creator  of  the  feas  \  and  Orrc-orrcy  who  is  God  of  the 
■winds.  But  the  fea  is  under  the  diredion  of  thirteen  Di-* 
vinities,  who  have  all  their  peculiar  employment.  The 
great  God  lives  in  the  fun,  and  is  thought  to  be  the  caufe 
of  earthquakes.  Tiiey  have  one  inferior  Genius,  or  Di- 
vinity, of  a  malignant  difpofition,  refiding  near  the  moral, 
or  burying- places,  and  in  qr  near  the  cheft  including  the 
heads  of  their  deceafed  friends,  each  of  which  is  called  the 
houfe  of  the  c^'il  Genius.  The  people  are  of  opinion,  that 
^vhen  a  prieft  invocates  this  evil  Genius,  he  will  kill,  by  a 
futlden  death,  the  perfon  on  whom  they  intend  to  bring- 
down the  vengeance  of  this  Divinity.  They  have  another 
inferior  Divinity,  who  had  the  fame  power  of  killing  men, 
with  this  dift-crence  only,  that  he  was  not  addreffed  by  pray- 
er, but  is  only  worfhipped  by  hiding.  This  lafl:  kind  of 
Genius,  is  called  T'ce-he'e  :  this,  they  fay,  is  the  being  which 
hears,  fmells,  tafles.  and  feels  within  us,  and  after  death, 
cxiOs  fepaiately  from  the  body,  but  lives  near  burying-pla- 
ce.s,  and  hovers  round  the  corpfe  of  their  friends  ;  and  is 
likcwifc  an  object  of  their  reverence,  though  addrelTed  only 
by  hifl'mg.  1  htfe  T?e~h?h  arc  likcwife  feared  :  for,  ac- 
i'Oiding  to  their   belief,  they  creep  during  night  into  the 

houfcs. 


SOUTH    SEA    ISLANDS.  407 

houfes,  and  eat  the  heart  and  entrails  of  the  people  flccp- 
ing  therein,  and  this  caufcs  their  death.* 

The  inhabitants  of  thefe  ifljnds  honor  their  Divinities  • 
firft,  by  prayers  ;  fccondly,  by  fctting  apart  a  certain  order 
of  men  to  offer  up  thefe  prayers  ',  thirdly,  by  fettin^  apart 
certain  days  for  religious  worfliip  ;  fourthly,  by  confecn-a- 
ting  certain  places  for  that  purpofe  ;  fifthly,  by  offering  hu- 
man facrifices  to  the  God  of  war.t  They  prefcrvc  a  con- 
demned maiefa(5lor,  of  an  inferior  clafs,  for  a  facrificc  - 
provided  they  are  not  poiTefTed  of  any  prifoner  of  war.  The 
Otaheiteans,  and  the  other  Iflanders,  prepare  thofc  oblations 
on  their  morais. 

We  have  plain  proofs  that  the  Otaheiteans  have  notions 
of  a  metempfychofts .  \ 

The  adiduity,  which  the  Otaheiteans  difcover,  in  ferving 
their  Gods,  is  remarkably  confpicuous.  Not  only  the  w}?at^ 
fas,  or  offering  places  of  the  morais  are  commonly  loaded 
with  fruit  and  animals,  but  there  are  few  houfes  where  yoii 
do  not  meet  with  a  fmaU  place  of  the  fame  fort  near  them. 
Many  of  them  are  fo  rigidly  fcrupulous,  that  they  will  not 
eat  a  meal  without  firfl  laying  afide  a  morfel  for  the  Eato^a. 
Their  human  facrifices  are  fuppofed  to  be  frequent. §  They 
imagine  that  their  punftual  performance  of  religious  offi- 
ces prepares  for  them  every  temporal  blefling.  They  be- 
lieve that  the  animating  and  powerful  influence  of  the  Di- 
vine Spirit  is  every  where  diffufed  ;  and  that  fudden  deaths, 

and 

•  FoHcr^s  Geographical Obfervation?,  p.  533,  534, 

t  Ibid; 

\  Cook's  Lafl  Voyage,  p.  76,  131,  136. 

§  In  Otaheiie,  on  certain  folemn  days,  the  prieft  enters  the 
temple,  or  morai,  and  after  flaying  Tome  time,  returns  and  in- 
forms the  people,  that  the  Deity  demands  a  human  facrifice  ; 
he  then  indicates  the  perfon,  who  is  immediately  fcizcd  and  kil- 
led,    [Gregory's  Hiliorical  and  Moral  EfTays.] 


4o8  P  E  L  E  W    ISLANDS. 

and  all  accidents,  are  afte£led  by  the  immediate  action  of 

fomc  divinity.^" 

NEW  PHILIPPINE,  OR  CAROLINE  ISLANDS. 

The  inhabitants  of  thefc  I  Hands  have  an  idea  of  the  immor- 
tality of  the  foul,  and  a  (late  wherein  the  good  are  rewarded, 
and  the  wicked  punifted.  From  time  to  time  they  repofe 
near  their  graves,  fruits  and  other  eatables,  that  according 
to  their  opinion,  the  djceafed  may  fuck  them  ;  for  they 
fiippofe,  the  fouls,  who  are  gone  to  heaven,  return  on  the 
fourth  day,  and  live  invifible  among  their  friends  and  rela- 
tions. Their  fouls  are  looked  upon  as  good  Genii,  and  in 
every  undertaking,  they  are  addreffed  for  afliftance  and  fuc- 
cefs,  the  priefts  being  fuppofed  to  have  an  intercourfe  with 
them.  It  is  obferved,  though  they  have  no  knowledge  of  a 
Maker  of  heaven  and  earth,  they  however,  acknowledge  a 
great  and  good  Spirit,  who  is  the  Lord  of  heaven,  to  whom 
many  goo(!  and  evil  fpirits  are  fubordinate.  Thofe  fpirits 
are  celeftial  beings,  different  from  thofe  who  inhabit  the 
earth.  They  have  a  body,  and  marry,  in  the  flyle  of  their 
chiefs,  more  than  one  wife. 

They  fuppofe,  that  one  of  their  deities  defcended  from 
heaven,  and  covered  the  barren  earth  with  fruits,  herbs,  and 
flowers,  and  peopled  it  with  rational  men. 

They  fuppofe,  that  an  evil  fpirit  who  was  difpleafed  with 
the  happinefs  of  mankind,  brought  about  death,  againft 
"which  there  is  no  remedy. 

Thefe  Ifianders  have  neither  temples,  nor  carved,  or  any 
other  images,  and  they  never  think  it  necelTary  to  make  any 
offerings,  or  facrifices,  except  a  few  of  thofe,  who  feem  to 
worlhip  their  deceafed  friends. + 

PELEW  ISLANDS.  Thofe  who  vlfited  thefe  Iflar^ds. 
did  net  find  any  place  appropriated  to  religious  rites.     Yet 

there 
•  Cook's  Laft  Voyage. 
t  Foftcr's  Geographical  Obfervation? ,  p.  604,  6051 


N  E  W  -  H  O  L  L  A  N  D.  409 

there  was  ftrong  evidence,  that  the  natives  of  Pelew  believ- 
ed, that  the  fpirit  exiitcd.  when  the  body  was  no  more. 
They  have  alfo  an  idea  of  an  evil  fpirit, who  olten  counlcr- 
adted  human  affairs.* 

NEW-ZE  VLAND.  The  inhabitants  of  thifi  Ifland, 
believe,  that  the  foul  of  a  man  who  is  killed,  and  whofe 
flefh  is  devoured,  is  doomed  to  a  perpetual  hre,  while  the 
fouls  of  all  who  die  a  natural  death,  afccnd  to  the  habitations 
of  the  Gods.t 

NEW-HOLLAND.  The  people  inhabiting  this  vaft 
Ifland  appear  to  be  all  of  one  race.  J  But  no  account  can 
yet  be  produced  which  indicates  their  entertaining  any  ideas 
of  religion.  The  New-Hollander  is  a  mere  favagje,  nay, 
more,  he  pofleires  the  loweft  rank  in  that  clafs  of  beings.  § 

FROM  the  foregoing  view  of  the  various  religions  of  the  dif^ 
ferent  countries  of  the  worlds  it  appears ^  that  the  Chriftian  Re- 
ligion IS  of  very  fmall  extent  ^  compared  with  thofe  many  andvajl 
countries  overfpread  with  Paganifm  or  Mohammedifm.  This 
great  and  fad  truth  may  be  further  evinced  by  the  follawing  cal- 
culation, ingenioufly  made  by  fome^  whot  dividing  the  inhabited 
world  into  thirty  parts,  find,  that 

XlX.-^i  fPagans, 

VL  i     Of  them  ]  Jews  and  Mohammedan«5, 

II.  ^  are    pof-  <  Chriftians  of  the  Greek  Church, 

jll    I     felTed  by  j   Fhofe    f  Church    of  Rome,   and 

J  i^of  the   \Proteftant  Communion. 

D  d  d  If 

•  Keatc's  Account  of  the  Pelew  Iflands,  p.  218,  219,  220. 

f  Cook's  Lafl  Voyage,  vol.  2.  p.  160. 

X  Robertfon's  Hi  (lory  of  America,  vol.  i.  p.  172. 

§  Cook's  Lall  Voyage,  p.  I2« 


[    410    ] 

•  Jfthis  cakidcvJai'ion  is  true,  Chriftianity,  iahn  in  its  lar^ 
geji latitude,  hears  no  greater  proportion  to  the  other  religions ^ 
than  five  to  twenty -five  \\ 

APPENDIX. 

•  It  is  worthy  our  obfervation,  that  the  above  calculation  was 
made  before  ihe  late  diicoveries  of  the  north- weft  pan  of  Ame- 
rica, the  n.rih-eiift  part  of  Afia,  the  vaft  trail  of  New- Holland, 
New-Guinea,  and  ihe  numerous  other  Iflands  in  the  Pacific  O- 
cean  :  how  much  greater  then  mufl  the  numetical  difference  ap- 
pear at  the  prefent  day,  between  that  part  cf  mankina  who  enjoy 
the  light  of  Chriftianity,  and  that  part  who  arc  now  groping  in 
Pagan  darkneis  1 


APPENDIX. 


T, 


HE  diverfity  of  fenliment  among  Chrlfti.ms  ha:, 
been  exhibited  in  the  preceding  pages.  1  he  candid  mind 
will  not  confider  th^fe  various  opinions  as  an  argument 
againft  divine  revelation.  The  truth  of  the  facred  writings 
is  attefted  by  the  ftrongcft  evidence — buch  as  the  exa(5l  ac- 
complilhment  of  the  prophecies — The  confdlcncy  of  ilic 
feveral  parts  of  the  in fpi red.  pages  with  each  other — The 
miracles  recorded  in  the  New  Teftament — The  rapid  fpread 
ofthegofpel,  notwithltanding  all  oppofition — The  purity 
and  perfeflion  of  the  precepts  of  Chriftianity — Their  benev- 
olent tendency  to  promote  the  good  of  fociety,  and  advance 
our  prefent  and  future  happinefs — And  their  agreement  with 
the  moral  attributes  and  perfedions  of  the  Deity.  Thefc, 
and  various  other  arguments,  which  might  be  adduced,  are 
fufficient  to  evince  the  truth  of  revelation  to  every  candid 
inquirer. 

There  may  be  as  great  a  variety  in  the  moral,  as  in  the 
material  world.  Hence  naturally  rcfults  a  diverfity  of  fen- 
timent.  which  will  appear  lefs  furpriHng,  if  we  confider  the 
additional  force  of  education,  and  the  prejudices  to  whici> 
we  are  all,  in  fome  degree,  cxpofed. 

Perhaps  it  may  bepleafing  to  thofe  of  a  fpeculative  tr'^' 
to  trace  the  central  points  in  v/hich  various  dcnomina*^"'^ 


APPENDIX. 

of  Chriftians  agree.*  The  following  articles. are,f  genei*- 
ally,  acceded  to  by  all  who  profefs  to  believe  in  divine 
revelation. 

I.  That  there  is  one  Supreme  Being  of  infinite  per- 
fedlion. 

The  Manicheans  may  feem  an  exception  to  this  article ; 
becaufe  they  maintained  rhe  do6lrine  of  two  principles. 
But  as  they  frppofed  the  good  principle  would  finally  be 
vii^orious,  and  reign  fupreme  ;  their  evil  principle  may  only 
be  confidered  as  a  powerful  demon. 

II.  That  the  Supreme  Being  is  the  objefl  of  religious 
worfliip. 

This  appears  naturally  to  refnlt  from  the  preceding  arti- 
cle :  If  wc  admit  the  being  of  a  God,  the  propriety  of  wor- 
ihipping  him  is  obvious. 

Trinitarians  pray  to  one  God  in  three  perfons.  Unita- 
rians addrefs  God  in  the  perfDn  of  the  Father  only. 

The  Moravians  pray  only  to  Chrift  ;  but  as  they  con- 
fider  him  as  a  divine  perfon,  and  the  agent  between  God 
und  man,  their  devotions  are  direded  to  one  God.  Roman 
Catholics  pray  to  the  Virgin  Mary,  and  other  faints  ;  but 
they  profefs  to  addrefs  them  only  as  interceflbrs  and  media- 
tors. 

•  The  Compiler  of  the  View  of  Religions  means  ftriftly  to  ad- 
here to  the  plan  of  the  Compendium.  She  aoes  not  fay,  what 
cicdrincs  are,  or  are  noteflbnria!.  The  articles  generally  agreed 
upon,  are  coilefted  as  a  matter  of  faft  only,  from  which  the  va- 
rious denominations  of  Chriflians  may  make  what  inferences 
«hey  pleafe. 

t  The  feeming  exceptions  to  the  articles  are  mentioned.  If 
ivnat  is  faid  to  make  the  coincidence  nearer,  fhould  appear  for- 
ced, and  that  is  given  up,  flill  the  central  pointb  which  are  col- 
/c£terS,  are  generally  maintained,  which  is  all  that  is  afferted. 
.Admxitln:^  what  h  faid  to  be  juft,  Chrillians  now  univerfaJly  agree 
T^D  five  %rticlcs. 


APPENDIX. 

tors,  and  that  one  God  is  the  ultimate  obje£l  of  their  reli- 
gious worfhip. 

III.  That  Jefus  of  Nazareth  is  the  MefTiah. 

That  is,  the  anointed  of  God  t  to  whom  all  the  prophecies 
in  the  Old  Teftament  refer  ;  who  aboliflied  death,  and 
irought  life  and  inunorrality  to  light.  All  who  profefs  to  be- 
lieve in  divine  revelation,  agree  in  this  article  ;  though  iheir 
ideas  refpe6ling  Chrifl's  perfon,  and  the  ends  of  his  mifTion 
are  different.*^ 

IV.  That  there  will  be  a  refurre£lion. 

The  doflrine  of  a  literal  refurreiSlion  was,  indeed,  denied 
by  the  Manicheans,  by  moft  of  the  Gnoftics,  and  by  fome 
modern  denominations.  Yet  all  who  advocate  divine  reve- 
lation, fuppofe  there  will  be  a  rcfurredion  uf  fome  kind, 
though  they  differ  in  explaining  the  term. 

V.  That  piety  and  virtue  will  be  rewarded,  and  impiety 
and  vice  punifhed. 

This  article  feems  to  include  the  idea,  that  piety  and  vir- 
tue are  indifpenfably  neceflary  to  happinefs.  This  point 
was  univerfally  acceded  to,  except  by  a  few  of  the  Gnollics, 
and  it  is  to  be  confidered,  that  our  knowledge  of  their  fen- 
timents  is  derived  from  the  reprefentation  of  their  adverfa- 
lies,  who  probably  may,  as  Dr.  Lardner  fuppofes,  in  his 
Hiftory  of  Heretics,  have  mifreprefented  their  fentiments. 
However  that  may  be,  upon  every  religious  fyftem  now  em- 
braced, it  is  our  duty  and  iniercft  to  be  pious  and  virtuous. 

The  fccond  part  of  the  View  of  Religions  evinces,  that 
various  opinions  are  not  peculiar  to  Chriftians.  There  ever 
have  been,  and  now  are,  a  great  variety  of  modes  in  the  Pa- 
gan worfhip.  The  Jews, we  fmd,  were  divided  in  the  time 
of  our  Saviour,  and  there  are  ftill  fome  reinains  of  the  an- 
cient 

*  The  three  capital  differences  refpefting  ChrilVs  perfon,  are, 
the  belief  of  h.\sjimple  humanity  ;  of  Visju^erioriiy  to  man,  and 
pre-exijience  ;  and  of  Yihjupetnf  di'uinitj. 


APPENDIX, 

cient  Ce^s,  The  Mahometans  have  as  many  different  de« 
nominations  among  them  as  the  Chriftians.  Nor  are  the 
rtjtdors  of  revelation  agreed  among  thtmfelves, though, in- 
deed, they  have  not  the  intereft  which  Chriftians  have  toin- 
veitii^aie  their  belief. 

Though  the  ends  to  be  anfwered  by  divine  providence,  in 
permitting  fuch  a  variety  of  opinions,  cannot  fully  be  com- 
prehended ;  yet  we  may  be  aiTiired,  that  they  are  under 
the  direftion  of  an  all-perfed  Being,  who  governs  in  infi- 
nite wifdom  : 

**  From  feemlng  evUJlill  educing  good. 
And  better  thence  again ^  and  better  Jiill, 
In  infinite  progrejjion'^     Thompfon, 


SUBSCRIBERS  NAMES 


JOHN    AD\MS,  Vice   Prcfident  of   the  United 
States,  3  copies. 
His  Honor  Samuel  Adams,  Lt.  Governor  of  Maflachufetts. 
Rev.  Mofes  Adams,  Adon. 
Mr.  John  Q^  Adams,  Attorney  at  law,  Boflon. 
Mrs.  Sarah  Adams,  Bofton. 
Thomas  Adams,  A.  M.  Cambridge. 
Mr.  Thomas  Adams,  Newburyport. 
Elijah  Adams,  Efq.  Medfield,  2  copies. 
Mifs  Eunice  Adams,     do. 
Mr.  Jafper  Adams,  Med  way. 
Abner  Alden,  A.  M.  Middleborcugh. 
Rev.  Caleb  Alexander,  Mendon. 
John  Almif,  M.  D.  Tiverton,  Rhode-Ifland. 
Rev.  John  Andrews,  Newburyport. 
Mr.  Afa  Andrews,  Attorney  at  law,  Ipfwich, 
Dr   Jofeph  Gardner  Andrews,  Dorchefter. 
Mr.  Nathan  Angell,  jun.  Providence,  Rhode-Ifland. 
Nathaniel  Appleton,  Efq.  Bofton. 
Dr.  Nathaniel  W.  Appleton,  do. 
Mrs    Griz.  Apthorp,  do. 

Jolhua  ArmQy,  A.  M    Foxborough. 
Mr.  Philip  Aubin,  Newburyport. 
Rev.  David  Avery,  Wrentham. 
Mifs  Mary  Chaplin  Avery,  do. 
Hon.  Benjamin  Auftin,  jun.  Efq,  Bofton. 

B 

Jofeph  Babcock,  Efq.  Milton. 
Rev,  M.  Badger,  Providence. 
Mr.  Stephen  Badlam,  Dorchefter. 


SUBSCRIBERS  NAMES. 

Mr.  Nathaniel  Balch,  Bofton. 

Rev.  Thomas  Baldwin,  do. 

Mr.  Loammi  Baldwin,  Woburn.  7S^ 

Rev.  Hiomas  Barnard,  Salem.  -    " - 

Jofeph  Barrell,  Efq.  Hofton. 

Oliver  Barron,  A.  B.  Lancafter. 

Mr   Richard  Bartlet,  Newbury  port. 

Dr.  Urfula  Bartodv,  Dedham. 

Rev.  Edward  bafs,  D    D.  Newburyport„ 

Capt.  John  Baxter,  Medfield. 

Dr.  Guftavus  Baylies,  Briftol. 

Dr.  Cyrus  Bean,  Wrentham. 

Rev.  Jeremiah  Belknap.  Bofton. 

George  Bcnfon,  Efq.  Providence* 

Rev.  William  Bentley,  Salem. 

Caleb  Bingham,  A.  M.  Bofton. 

Mr.  Abraham  Bifhop,  Charleftown. 

Mr.  Jofeph  Blake,  jun.  Attorney  at  law,  Bofton. 

Mr.  Elias  iJolton,  Salem. 

Rev.  Gideon  Boftvvich,  Redtor  of  Chrifl's  Church,  Great 

Barrington. 
Mr.  Elias  Bolton,  Sutton. 
Sheaijalhub  Bourn,  Efq.  Briftol. 
Mr.  Lloyd  Bowers,  Somerfet. 
Dr.  Jofeph  Boyden,  Gardner. 

Theopbilus  Bradbury,  Efq.  Barrifter  at  law,  Newburyport, 
Hon.  William  Bradford,  Efq.  Governor  of  Rhodc-Ifland. 

BriHol. 
Rev.  John  Bradford,  Roxbury. 
Alden  Bradford,  A.  M.  Duxbury. 
Samuel  Breck,  Efq.  Bofton,  1  copies. 
Rev.  Jacob  Jordan  Bridge,  Grenville. 
Dr.  Samuel  Brinton,  Wrentham. 
Hon.  John  Brown,  Efq.  Providence. 
Nicolas  Brown    Efq.  do. 

Mrs.  Avis  Brown,  do. 

Mr.  Mofes  Brown,  do.  15  copies, 

Jofeph  Brown,  Efq.  do. 

Mr.  Obadiah  Brown,  do* 


SUBSCRIBERS    NAMES. 

Mr.  Jofiah  Brown,  Bofton. 

Mr.  Jonathan  Brown,  Ncwburyport. 

Thomas  Bultinch,  M    D.  Hoilon. 

Mofes  Bullen,  Efq    Medfield. 

Rev.  John  Bullard,  Peppercll. 

Mr.  Thomas  Biirnham,  Ipfwich. 

Mr.  James  Burrill,  Providence. 

Mr.  Lemuel  Burrill,  Brooklinc. 

Mr.  Jaazimiah  BulTey,  North  Providence. 


Right  Rev.  John  Carrol,  D.  D.  Roman  Catholic  Bifhop^ 

Baltimore,  Maryland, 
Rev.  Thomas  Cary,  Newburyport. 
Rev.  Jacob  Cattin   New  Marlborough. 
Samuel  Chandler,  A.  B.  Lexington. 
Rev.  Daniel  Chaplin,  Groton. 
Solomon  Chafe,  A.  M.  Portland. 
Samuel  Church,  Efq.  Popplefquafh. 
Rev.  John  Clarke,  Bofton. 
Ethan  Clark,  Efq.  Newport. 
Pitt  Clark,  A.  6.  Cambridge. 
Mr.  Edward  Clark,  Medfield. 
Dr.  Charles  Coffin,  Newburyport. 
Mr.  David  Coffin,  do. 

Mr.  William  Coombs,      do. 
William  Cooper,  Efq.  Bollon. 
Mr.  Thomas  Crafts,         do. 
Stephen  Crofs,  Efq.  Newburyport. 
Ralph  Crofs,  Efq.  do. 

Mr.  Stephen  Crofby,  Pomfret. 

Amos  Crofby,  A.  M.  Tutor  of  Harvard  College,  Cambridge, 
Mr.  William  Cunningham,  jun.  Bofton. 
Rev.  Manaffeh  Cutler,  L.  L.  D.  Ipfwich 

D 

Mr.  John  Dabney,  Salem,  6  copies. 
Rev.  Herman  Dagget,  Southold,  6  copies. 
E  e  e 


SUBSCRIBERS    NAMES, 

Mr.  Ebenezcr  Dagget,  Wrentham. 

Mr.  William  Dull,  merchant,  Bofton. 

Samuel  Da-iford,  M.  D.  do. 

Hon.  Caleb  Davis,  Efq.  do. 

Hon.   Thomas  Dawes,  Efq.        do. 

Hon.  Thomas  Dav\es,jun.  Efq.  do. 

Air.  Timothy  Dexter,  Nevvburyport. 

Rev.  Timothy  Dickinfon,  Koiliiton. 

Amafa  Dingley,  A.  M.  BoUon. 

vSimeon  Dogget,  jim.  A.  B   Middleborough. 

Gideon  Dorrance,  A.  M.  Thompfon,  Connecticut, 

Mr.  Seth  Dreu^,  Kingfton. 

Nathaniel  Drinkwarer,  A.  B.  North  Yarmouth. 

Elias  Dudley,  A.  b.  Neu-port. 

Mr.  James  Dupee,  Walpoie. 


Rev.  Jofeph  Eckley,  Boilon. 

John  Eldcut,  Efq    Jameftown. 

Rev.  John  Eliot    Bofton. 

Rev.  Richard  R.  Eliot,  Watertown. 

Samuel  Eliot,  Efq   Bofton. 

Mr.  Oliver  Ellis  Medfield. 

Major  Eleazer  EUis,  do. 

Rev   Nathaniel  Emmons,  Franklin. 

Mr.  Bulkelev  Emerfon,  Newburyport. 

Dr,  VViniam"  Euftis,  Bofton. 

Rev.  Oliver  Evv^reit,      do. 


Mifs  Sukey  Fairbank,  Wrentham. 
Dr    Eliftia  Farrington,         do. 
Mr.  Thomas  Farrington,  Bofton; 
John  Faxon.  Efq    Newport. 
Nahum  Fay,  A.  6.  Harvard  College, 
Jofiah  Finney,  Efq.  Briftol. 
Mr.  David  Fifk,  Hollifton. 
Rev.  Nathaniel  Fiflier,  balem. 
Mr  Samuel  Fiflier,  jun.  Wrentham* 


SUBSCRIBERS    NAMES. 

Ebenezcr  Fifh,  Tutor  of  Yale  College,  New  Havcrt 

John  Fitch.  A.  B.  Hopkinton. 

Rev    Perez  Fcbes,  Raynham. 

Mr   John  Franbouer,  VVrentham,  2  copies. 

Conllant  Freeman,  Efq.  Be-. Ion, 

Rev.  James  Freeman,  do.  2  copies. 

G 

Hon,  Jofeph  Gardner,  Efq.  Bofton. 

John  Gardmer,  Efq.  Barrilter  at  law,  Pownalborouari 

Mr.  William  Gardner,  Briftol. 

Mr.  William  Clark  Gardner,  Kingdon. 

Mr.  Calvin  Gay,  Walpole. 

Mils  LydiaGendel,  Borton. 

Hon.  Mofes  Gill,  Efq.  Princeton,  2  copies. 

Rev.  Benjamin  Goldfmith,  Southold,  6  copies. 

Chriftopher  Gore.  Efq.  Bofton.  2  copies. 

Andrew  Gorham,  \.  B.  Rutland. 

Dr.  John  Gould,  Cumberland. 

Mr.  Jonathan  Gould,  Afhford. 

Rev.  Jofeph  Grafton.  Newton. 

Thomas  Gray,  A.  B.  Harvard  Univcrfity. 

Rev.  Robert  Grav,  Dover,  Nevv-Hamplhirc. 

Rev.  Zachariah  Green,  S<iuthold. 

Rev.  Benjamin  Green,  Medway,  2  copies. 

Mr.  Aaron  Green,  Dover,  New-Hampfhire. 

Mr.  Ezra  Green,       do.  do. 

Hon.  Benjamin  Greenleaf,  Newburyport. 

Mr.  Ifaac  Greenwood,  Bofton. 

Richard  Gridley,  Efq.   Stoughton. 

Mifs  Eunice  Guild,  Wrentham. 

H 

His  Excellency  John  Hancock,  Efq.  Bofton,  2  copiCr 

Mr.  Ifaac  Hacker,  Salem,  6  copies. 

Mr.  Nehemiah  HafkcU,  Newburyport. 

Mr.  Samuel  Haftings,  Eodon, 

Thadeus  M.  Harris,  A.  M.  Cambridge. 

Mr.  Ziba  Harris,  Walpole, 


SUBSCRIBERS    NAMES. 

Mr.  Ebenezer  Harris,  Thompfon, 

Benjamin  Hafley,  A.  B.  Lebanon. 

Mr.  John  Haven,  Hollifton. 

Mr.  George  Hawes,  Wrentham. 

Mr.  Ichabod  Hawes,  Franklin, 

Mr.  John  Heret,  Ipfwich. 

Mr.  Nathaniel  Heard,  do. 

Elihu  Hicks,  Efq.  Tivertown, 

Mrs.  Mary  Hill,  Sherburne. 

Benjamin  Hitchbourn,  Efq.  Barrifter  at  law,  Boflon. 

Rev.  Enos  Hitchcock,  D   D.  Providence. 

Major  Michael  Hodge,  Newburyport. 

Alexander  Hodgdon,  Efq.  Bofton. 

Jofiah  Holbrook,  A.  M.  Wrentham. 

Mr.  William  Holmes.  Rochefler. 

Mr.  Abraham  Hofmes,      do. 

Samuel  Hoi  yoke,  A.  M.  Newburyport. 

Dr.  John  Homans,  Bofton. 

Rev.  Jonathan  Homer,  Newton. 

Rev.  Samuel  Hopkins,  Hadley. 

Rev.  Simeon  Howard,  D.  D.  Bofton. 

John  Hovvel,  A.  M.  Bofton. 

Mr,  John  Howe,  Dorchefter. 

Mr.  Abraham  Howe,  do. 

Mr.  Ifaac  Howe,  do. 

James  Hughes,  Efq.  Bofton. 

Samuel  Hunt,  A.  M,     do. 

Mr.  Elias  Hunt,  Newburyport. 

Rev.  Jofeph  Huntingdon,  D.  D.  Coventry. 

J 

Dr.  Charles  Jarvis,  Bofton. 
John  Jeffries,  M.  D.     do. 
Dr.  James  Jerauld,  Medfield. 
John  Coffin  Jones,  Efq.  Bofton. 
Mr.  Daniel  Jones,  do. 

Mr.  Thomas  K.  Jones,      do. 
Rev.  Adoniram  Judfon,  Maiden, 


SUBSCRIBERS    N  A  M^E  S. 

K 

Dr.  Thomas  Kaft,  Bofton. 

Mr.  Daniel  Kilham,  Nevvburyport. 

Ebenezer  Kingfbury,  A.  M.  Afliford. 

Mr.  E.  Knap,  Newbury. 

Mr.  Bartholomew  Kneeland,  Bolton. 

Lemuel  KoUock,  Efq.  Wrentham. 

Dr.  Lemuel  Kollock,  Newport-. 

Mr.  Cornelius  Kollock,  Wrentham. 


Mr.  Eliphalet  Ladd,  jun.  Dover,  Ncw-Hampnnrc 

Rev.  Levi  Lankton,  Alftcad,  do. 

Rev.  John  Lathrop,  D.  D.  Bofton. 

Mr.  David  Lawrence,  jun.   Littleton. 

Rev.  Jeffe  Lee,  P^terfburgh. 

Rev.  John  Lee,         do. 

Mr.  William  Lee,  jun.  Bofjton. 

Daniel  Leeds,  A.  M.  Dorchefter. 

Hon.  Benjamin  Lincoln,  Efq.  Hingham, 

Hon.  Levi  Lincoln,  Efq.  Worcefler. 

Jonathan  Locke,  Efq.  Afnby. 

Mr.  Robert  Long,  Nevvburyport. 

Capt.  Edward  Longfellow,  Newbury. 

Capt.  Jofeph  Lovell,  Medway. 

Hon.  John  Lowell,  Efq.  Roxbury. 

John  Lucas,  Efq.  Bofton. 

M 

Rev.  James  Manning,  D.  E).  Prefident  of  Rhode-Ifland 

College,  Providence. 
James  Manning,  jun.  A.  B.  Providence. 
Dr.  John  Manning.  Ipfwich. 
Dr.  James  Mann,  Wrentham. 
Dr.  Bezaliel  Mann,  Attleborough. 
Col.  Timothy  Mann,  Walpole. 
Col.  Sabin  Mann,  Medfield. 
Lieutenant  Rufus  Mann,  do. 


SUBSCRIBERS    NAMES. 

Mifs  Polly  Mann,  Wrentham. 

Mr.  Efeck  MarOi,  Hollifton. 

Daniel  Marret,  A.  B.  Lexington. 

Jonathan  Maxey,  A.  M.  Providence. 

Mr.  Levi.  Maxey,  Attieboiough. 

Samuel  May,  Efq.  Boftorio 

Mr.  Mofes'May,      do. 

Mr.  Ephraim  May,  do. 

Mr.  Michael  Mc'Carney,'Dorche{ler. 

Mr.  Luther  Medcalf,  Medway,  3  copies^ 

Rev.  Jofeph  Mc  Keen,  Beverly. 

Rev.  Matthew  Merriam,  Berwick. 

Mr.  Samuel  Merril,  Nevvburyport. 

Mr.  William  D.  Merril,  Boiton. 

Mifs  S-^.Hv  MeiTenger,  Wrentham. 

Phineas  Miller,  Efq-  Middleton. 

George  R.   Minot,  Efq.  Bofton, 

Rev.  William  Montague,  do. 

Rev.  George  Morey,  Walpole. 

Rev.  Jedediah  Morfe,  Charleftown,  2  copies. 

Dr.  Eliachim  Morfe,  Bofton. 

Mr.  James  Morfe,  Medfield. 

Thomas  Moore,  A.  M.  Sterling. 

Perez  Morton,  Efq.  Barrifter  at  law,  Bofton, 

Rev.  John  Murray,  Newburyport, 

Rev.  John  Murray,  Gloucefter. 

Mr.  John  Mycall,  printer,  Newburyport,  6  copies. 

N 
Jonathan  Nafh,  Efq.  Great  Barrington. 
Rev.  Samuel  Nott,  Franklin. 
Daniel  Noyes,  Efq.  Ipfwich. 

o 

Rev.  Daniel  Oliver,  Beverly. 

Harrifon  G.  Otis,  Efq.  Attorney  at  law,  Bofton. 

P 

Hczckiah  Packard,  A.  M.  Tutor  of  Harvard  College, Cam- 
bridge. 


SUBSCRIBERS    NAMES, 

Rev.  Samuel  Parker,  D.  D.  Bofton. 

Mr.  Samuel  Parkman,  do, 

Mrs.  Mary  Park,  Holliflon. 

Mr.  Zenas  Parfons,  Springfield. 

Mr.  Gorham  Parfons,  BolTon. 

Mr.  Nehemiah  Parfons,  Glouceftcr. 

Mr.  Francis  Perry,  Dorchefter. 

Mifs  Lavinia  Perry,  Medfield. 

Dr.  Alexander  A.  Peters,  Bofton. 

Andrew  Peters,  Efq.  Mendon. 

Hon.  William  Phillips,  Efq.  Bofton. 

Mrs.  Mary  Phillips,  Newburyport. 

Mr.  Joftiua  Pickard,  Rowley. 

Dr.  Sylvanus  Plimpton,  Woburn. 

Mr.  Ezekiel  Plimpton.  Medfield. 

Capt.  Elias  Pratt,  Enford. 

Mr.  Simeon  Pratt,  Medfield. 

Rev.  Thomas  Prentifs,  do. 

Henry  Prentifs,  Efq.  Bofton. 

Rev.  John  Prince,  Salem. 

Mr.  Eraftus  Prieftley,  Attorney  at  law,  Great  Barrington, 

Rev.  Enoch  Pond,  Alhford. 

Rev.  Eliphalet  Porter,  Roxbury. 

R 

Dr.  Ifaac  Rand,  Bofton, 

Mr.  Giles  Richards,  do. 

Edward  Richmond,  A.  B.  Middlcborough, 

Mr.  Afa  Richardfon,  Medway. 

Rev.  Ezra  Ripley,  Concord. 

Col.  Timothy  Robinfon,  Granville. 

Mr.  Daniel  Rogers,  Gloucefter. 

Mr.  Philanthropos  Roots,  Rutland. 

Thomas  Roper,  Efq,  Chefter,  South-Carolina. 

Rev.  L.  de  Rouffellet,  Bofton, 

Mr.  John  Rowe,  Gloucefter, 

Hon.  Thomas  Ruftell,  Efq.  Bofton. 

Hon.  James  Ruflell,  Efq.  Charleftown. 

Jofeph  Ruftell,  Efq.  Bofton. 


SUBSCRIBERS    NAMES. 

Mr.  Jofeph  RufTell,  jun.  Boftoa. 
Mr.  Benjamin  RulTell,         do. 

S 

Mr.  Samuel  Salifbury,  Bofton. 

Daniel  Clark  Sanders,  A.  M.  Medfield. 

Rev.  David  Sanford,  Medvvay.. 

Rev.  Samuel  bargcant,  Woburn. 

Dr.  Michajah  Sawyer,  Newburyport. 

Dr.  VVilliam  Scollay,  Bofton. 

Ifaac  Scnter,  M.  D.  Newport. 

Mr.  Benjamin  Shaw,  Newburyport. 

Mr.  Jofeph  Shed,  Bofton. 

Dr,  Timothy  Shepard,  Medfield. 

Mifs  Lois  Shepard,  Wrentham. 

Mr.  Abel  Sherman,  Bofton. 

Rev.  John  Simpkins,  jun.  Har'wich. 

Mr.  John  Slocum,  Newport. 

Mr.  Thomas  Smart,  Providence. 

Rev.l  faac  Smith, Preceptor  of  Dummer  Academy, Newbury . 

Stephen  Smith,  Efq.  Briftol. 

Mr.  John  Smith,  Newburyport. 

Rev.  Jofliua  Spalding,  Salem. 

Rev.  Jofiah  Spalding,  Worthington,  6  copies. 

Rev.  Samuel  Spring,  Newburyport. 

William  Spooner,  M.  D.  do. 

Rev.  Eliphalet  Steel,  Egremont. 

Rev.  William  Stern,  Afhford. 

Dr.  Elijah  Stevens,  Sharon. 

Rev.  Samuel  Stillman,  D.  D.  Bofton. 

Hon  James  Sullivan,  Efq.  do.  3  copies. 

Hon.  Increafe  Sumner,  Efq.  Roxbury. 

T 

Dr.  Jonathan  Tay,  Sherburne" 

Rev.  John  Taylor,  Deerfield. 

Mr.  William  Teel,  Newbury. 

Hon.  George  Thatcher,  Efq.  Biddeford. 

Rev.  Peter  Thachcr,  Bofton. 


SUBSCRIBERS    NAMES 

Rev.  Thomas  Thachcr,  Dcdham. 

Thomas  Cufliing  Thachcr,  A.  B.  Boflon. 

Mr.  Samuel  Thachcr,  New  Haven,  Co[jric£licut. 

Thomas  Thomas,  jun.  A.  B.  Ncwburvport. 

Thomas  Thompfon,  A.  M.  Tutor  of  Harvard  Univcrlity. 

Cambridge. 
Mr.  Jonathan  Tliompfon,  Woburn. 
Mr.  Ebenezer  Tibbets,  Dover,  Nev/-Hampflurc. 
Major  General  Jonathan  Titcomb,  Newburyport. 
Mr,  Enoch  Titcomb,  do, 

Mr,  Enoch  Titcomb,  jun.  do. 

Sieur  P.  de  la  Tombe,  Boflon, Con  ful  for  tlie  ftatcs  of  New  - 

Hampfhire,    MafTachufctts,    Rhode-Ifland,    and    Co:;- 

ne6licut. 
Mr.  Samuel  Torrey,  Bofton, 
Dr.  David  Tovvnfend,  do. 

Mr.  Horatio  Townfend,  Attorney  at  law,  Mcdfield. 
Ifrael  Towns,  Efq.  New-Hamp(liirc. 
Rev.  John  Tucker,  D.  D.  Newbury. 
Mr.  Dudley  A.  Tyng,  Attorney  at  law,  Newburyport. 
Mr.  Edward  Tyler,  Boflon. 

V 

Charles  Vaughan,  Efq.  Boflon,  3  copies 
Mr.  John  Vinal,  do, 

Roger  Vofe,  A.  B.  Milton. 
John  Ufher,  Efq.  Briflol. 

W 

Mrs.  Sarak  Waldo,  Bofton. 
Capt.  Samuel  Ward  well,  Briftol. 
Rev.  Henry  Ware,  Hingham. 
Mr.  Jofeph  Ware,  Medway, 
John  Warren,  M.  D.  Boflon. 
George  Warren,  A.  M.  Winflow. 
Jofeph  Warren,  A.  B.  Boflon. 
Mr.  Nathan  Webb,        do. 

Samuel  Webber,  Cambridge,  profelTor  of  M-thcmaticj  a*  : 
Natural  Fhilofophy, 

F  f  f 


SUBSCRIBERS    NAMES. 

Or.  Redford  Wcbaer.  Bofton. 

Mr.  Ezra  Waldo  Wckl,  printer,  Springfield, 

Mr.  Arnold  Welles,  Boflon, 

lion.  Oliver  Wendell,  Efq.  Boflon. 

Rev.  Samuel  Well:,  do. 

Rev,  Stephen  Well,  Stockbridge, 

Mr.  Sterling  Whcaton,  Providence, 

Samuel  Whipley,  jun.  A.  M.  Stockbridge. 

Dr.  Jofeph  Whipple,  Boflon. 

Abijah  Whiting,  A.  B.  Franklin. 

Rev.  Phinehas  Whitney,  Shirley. 

Dr.  William  V/hittridge,  Tiverton. 

Rev.  Henry  Wight,  Brillol. 

Mr.  Mofes' Wight,  Medfield. 

Mil's  Thankful  Wight,  do. 

Rev.  Jofeph  Willard,  D.  D.  Prefident  of  Harvard  Univer« 

fity,  Cambridge. 
Rev.  John  Wilder,  Attleborough,  6  copies, 
Hon.  Abel  Wilder,  Winchenton. 
Thomas  Williams,  M.  D.  Roxbury. 
Mr.  Samuel  Wilfon,  Pomfret. 
Mr.  Samuel  Withington,  Dorchefler. 
Mr.  Abijah  Wines,  jnn.  Newport,  Nevv-Ham'pfhire. 
Capt.  Charles  Wolfe,  Briflol. 
Capt.  William  Wolfe,    do. 
Mr.  Jafon  Woodward,  Afhford. 
Rev.  Aaron  Woodworth,  Bridgehampton,  6  copies. 
Mr.  Benjamin  Wyart,  Newburyport. 

[C^r  Should  the  Titles  of  any  of  the  foregoing  Gentle- 
men be  omitted,  it  is  defired  that  fuch  Omiffion  may  be 
cxculcd.] 


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The  Reader  is  requefted  to  correal  the  following  errors 
which  were  difcovered  in  the  manufcript,  after  it  was  too 
late  to  corre<5l  them. 

p.  lo.  line  8,  after  the  word  kinds  make  a  full  flop. 

p.  54.  line  20,  inftead  o^for  read  of. 

p.  88.  line  4,  after  the  words  as  ike  add  Son  of  the. 


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